Quotes in the category philosophy-of-science.
Love is a chemical reaction,But it cannot be fully understood or defined by science.And though a body cannot exist without a soul,It too cannot be fully understood or defined by science.Love is the most powerful form of energy,But science cannot decipher its elements.Yet the best cure for a sick soul is love,But even the most advanced physicianCannot prescribe it as medicine.INCOMPLETE SCIENCE by Suzy Kassem
We make versions, and true versions make worlds.
Religion is what gives a person hope to keep walking even in the darkest times.
In mysticism, knowledge cannot be separated from a certain way of life which becomes its living manifestation. To acquire mystical knowledge means to undergo a transformation; one could even say that the knowledge is the transformation. Scientific knowledge, on the other hand, can often stay abstract and theoretical. Thus most of today’s physicists do not seem to realize the philosophical, cultural and spiritual implications of their theories.
Knowledge shall set the mind free.
The purpose of education should ultimately be the advancement of the species. And for this to actually happen, the world needs the kind of education by means of which character is formed, strength of the mind is increased and the human intellect is expanded beyond its own limits.
Human knowledge is but a ripple on the water's surface. To go deeper, we must accept the fact that we don't know everything
Indoctrination is not just demeaning to the human conscience, it is lethal for the flourishing psychology of the hungry, young mind.
It is an utter insult towards the fascinating neurons of your cerebral cortex, to believe anybody’s words blindly, even if that person is a Scientist or a Philosopher. So, I urge to you, that you must exercise your own reasoning and judgment (that’s what your cerebral cortex is for; to be specific the frontal lobes) at all times.
Some days of my vagabond life I read Arthur Schopenhauer and others Friedrich Nietzsche. I was a humble learner – an empty vessel - at the feet of the legends of human history. I was a seeker of truth, travelling through time while quenching my thirst for knowledge. And a humble learner of today becomes a strong leader of tomorrow.
Indoctrination is dangerous.
We gain from the new science of mind not only insights into ourselves - how we perceive, learn, remember, feel, believe and act - but also a new perspective of ourselves and our fellow human beings in the context of biological evolution.
At a cellular level of the human mind, Islamophobia is not really a matter of social stigma, rather it is a natural biological fear response of the general human mind, conditioned through countless pairings between terrorist attacks (unconditioned stimulus) and their apparent association with Islam (conditioned stimulus). Hence, Islamophobia cannot be eradicated completely, unless that pairing is severed and thereafter the conditioned stimulus of Islam is paired with something optimistic such as the heartwarming works of the 13th century Persian Muslim poet Jalal ad-Din Muhammad Rumi.
In most cases, people argue over the term God, without having the perception of another person’s own idea of the word. Hence, often people with an atheistic perspective of the world attribute the God of many religious individuals to be an angry, authoritarian and vengeful God who acts like a human being and lives in the clouds or in heaven. But the irony is, most religious individuals do not conceive God in an anthropomorphic or angry way. Rather, in their personal psychological domain of religious or spiritual beliefs, they conceive God in more abstract, spiritual and merciful way.
I am not an advocate for religion. I only advocate for sweet general harmony.
A man woke up at midnight and wanted to smoke. Therefore he looked for some fire, for which he went to a neighbor’s house and knocked at the door. The neighbor opened the door and asked him what he wanted. The man said, I wish to smoke. Can you give me a little fire? The neighbor replied, O.M.G.! What the heck is wrong with you? You have taken so much trouble to come and wake us up at the middle of the night, while in your own hand you have a lantern! The God that human beings so keenly seek, lives within the human biology, yet they wander hitherto searching for it.
I am merely an insignificant creature on a microscopic blue dot in the vastness of space.
Science works through replication, rectification and modification. But when it comes to religion, people simply tend to accept the theoretical preachers and their claims of historical God experiences without a single question. If there has been one experience in this world in any branch of knowledge, it absolutely follows that that experience will be repeated eternally. If they are not repeated through natural processes, the thinking humanity would have no way but to disprove that such an experience ever occurred in the history.
The Self, when finite, is Human and when infinite, is God.
Dare to contradict the scientist, not because of your scripture, but because of your own rational thinking.
Philosophy of science is about as useful to scientists as ornithology is to birds.
Science is essentially an anarchic enterprise: theoretical anarchism is more humanitarian and more likely to encourage progress than its law-and-order alternatives.
The objection that science is self-correcting and thus needs no outside interference overlooks, first, that every enterprise is self-correcting (look at what happened to the Catholic Church after Vatican II) and, secondly, that in a democracy the self-correction of the whole which tries to achieve more humane ways of living overrules the self-correction of the parts which has a more narrow aim -- unless the parts are given temporary independence. Hence in a democracy local populations not only will, but also should, use the sciences in ways most suitable to them. The objection that citizens do not have the expertise to judge scientific matters overlooks that important problems often lie across the boundaries of various sciences so that scientists within these sciences don't have the needed expertise either. Moreover, doubtful cases always produce experts for the one side, experts for the other side, and experts in between. But the competence of the general public could be vastly improved by an education that exposes expert fallibility instead of acting as if it did not exist. (Chapter 19)
In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole.
Science proceeds by inference, rather than by the deduction of mathematical proof. A series of observations is accumulated, forcing the deeper question: What must be true if we are to explain what is observed? What "big picture" of reality offers the best fit to what is actually observed in our experience? American scientist and philosopher Charles S. Peirce used the term "abduction" to refer to the way in which scientists generate theories that might offer the best explanation of things. The method is now more often referred to as "inference to the best explanation." It is now widely agreed to be the philosophy of investigation of the world characteristic of the natural sciences.
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