The fact that you are not sure means that it is possible that there is another way someday. — Richard P. Feynman

The third aspect of my subject is that of science as a method of finding things out. This method is based on the principle that observation is the judge of whether something is so or not. All other aspects and characteristics of science can be understood directly when we understand that observation is the ultimate and final judge of the truth of an idea. But "prove" used in this way really means "test," in the same way that a hundred-proof alcohol is a test of the alcohol, and for people today the idea really should be translated as, "The exception tests the rule." Or, put another way, "The exception proves that the rule is wrong." That is the principle of science. If there is an exception to any rule, and if it can be proved by observation, that rule is wrong.

It is a great adventure to contemplate the universe, beyond man, to contemplate what it would be like without man, as it was in a great part of its long history and as it is in a great majority of places. When this objective view is finally attained, and the mystery and majesty of matter are fully appreciated, to then turn the objective eye back on man viewed as matter, to view life as part of this universal mystery of greatest depth, is to sense an experience which is very rare, and very exciting. It usually ends in laughter and a delight in the futility of trying to understand what this atom in the universe is, this thing — atoms with curiosity — that looks at itself and wonders why it wonders. Well, these scientific views end in awe and mystery, lost at the edge in uncertainty, but they appear to be so deep and so impressive that the theory that it is all arranged as a stage for God to watch man's struggle for good and evil seems inadequate.

Suppose two politicians are running for president, and one goes through the farm section and is asked, "What are you going to do about the farm question?" And he knows right away - bang, bang, bang. Now he goes to the next campaigner who comes through. "What are you going to do on the farm problem?" "Well, I don't know. I used to be a general, and I don't know anything about farming. But it seems to me it must be a very difficult problem, because for twelve, fifteen, twenty years people have been struggling with it, and people say that they know how to solve the farm problem. And it must be a hard problem. So the way I intend to solve the farm problem is to gather around me a lot of people who know something about it, to look at all the experience that we have had with this problem before, to take a certain amount of time at it, and then to come to some conclusion in a reasonable way about it. Now, I can't tell you ahead of time what solution, but I can give you some of the principles I'll try to use - not to make things difficult for individual farmers, if there are any special problems we will have to have some way to take care of them," etc., etc., etc.

Now such a man would never get anywhere in this country, I think. It's never been tried, anyway. This is in the attitude of mind of the populace, that they have to have an answer and that a man who gives an answer is better than a man who gives no answer, when the real fact of the matter is, in most cases, it is the other way around. And the result of this of course is that the politician must give an answer. And the result of this is that political promises can never be kept. It is a mechanical fact; it is impossible. The result of that is that nobody believes campaign promises. And the result of that is a general disparaging of politics, a general lack of respect for the people who are trying to solve problems, and so forth. It's all generated from the very beginning (maybe - this is a simple analysis). It's all generated, maybe, by the fact that the attitude of the populace is to try to find the answer instead of trying to find a man who has a way of getting at the answer.