“A physical object is something which stays put unless something else starts it going, whereas an animal is something which under any circumstances does what it pleases. Isn’t a man a living creature and cannot he do pretty much as he pleases? … Heretofore, even if man entered somewhat into the matter, at least a given cause under a given set of conditions always produced the same effect. But along came Heisenberg with his principle of indeterminacy and apparently destroyed the pure and inevitable relations of cause and effect. On the analytical level of the laboratory, the mind sees things as determined. But in human behavior, in our daily lives, the decision is not simple. To his own mind, the behavior of a man seems to be free and of his own choosing, and all the accumulated moralities of the world exhort him to choose the good and to act righteously on the assumption that he is capable of free choice and action.”

“In this day [and age], [humanities] problems require for their consideration the cooperation of all the sciences. From the standpoint of society, there is no such thing as the hierarchy of the sciences. All must contribute toward making our civilization what it is, and if physics of late has been occupy in the spotlight, as Selig Hecht, professor of biophysics complains somewhat petulantly, it is only because that field has attracted some of our keenest intellects, whereas the social sciences touch too intimately the deepest interests of the controlling powers in society to be permitted that indiscriminate freedom which every theoretical physicists looks upon as his natural birthright.”

— Morris Zucker (1945), The Field Theory of History [3]