A Quote by Hilary Kornblith
The fact that these scientific theories have a fine track record of successful prediction and explanation speaks for itself. (Which is not to say that I don't directly discuss the work of those philosophers who would disagree.) But even if we grant this, many will argue that scientific knowledge in humans, and, indeed, reflective knowledge in general, is quite different in kind from the knowledge we see in other animals.
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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 is now accepted as the best we humans can do at the moment, but with the hope that we will turn out to be wrong - and thus to advance our knowledge. What's happening to networked knowledge seems to make it much closer to the scientific idea of what knowledge is.
There are no a priori obstacles to the scientific knowledge of the mind, but the scientific knowledge of the mind is not all the knowledge of the mind that there is. This is not an objection to science, it is just a distinction between different kinds of knowledge.
I am mainly concerned with unqualified knowledge, by contrast with the varieties of expert knowledge: scientific knowledge of various sorts, legal knowledge, medically expert knowledge, and so on.
In the case of some people, not even if we had the most accurate scientific knowledge, would it be easy to persuade them were we to address them through the medium of that knowledge; for a scientific discourse, it is the privilege of education to appreciate, and it is impossible that this should extend to the multitude.
Even those who have desired to work out a completely positive philosophy have been philosophers only to the extent that, at the same time, they have refused the right to install themselves in absolute knowledge. They taught not this knowledge, but its becoming in us, not the absolute but, at most, our absolute relation to it, as Kierkegaard said. What makes a philosopher is the movement which leads back without ceasing from knowledge to ignorance, from ignorance to knowledge, and a kind of rest in this movement.
Einstein's results again turned the tables and now very few philosophers or scientists still think that scientific knowledge is, or can be, proven knowledge.
I think there's a shamanic temperament, which is a person who craves knowledge, knowledge in the Greek sense of gnosis. In other words, knowledge not of the sort where you subscribe to Scientific American, and it validates what you believe, but cosmologies constructed out of immediate experiences that are found to be always applicable.
Philosophers of science constantly discuss theories and representation of reality, but say almost nothing about experiment, technology, or the use of knowledge to alter the world. This is odd, because 'experimental method' used to be just another name for scientific method.... I hope [to] initiate a Back-to-Bacon movement, in which we attend more seriously to experimental science. Experimentation has a life of its own.
We are a scientific civilization. That means a civilization in which knowledge and its integrity are crucial. Science is only a Latin word for knowledge ... Knowledge is our destiny.
All knowledge is in response to a question. If there were no question, there would be no scientific knowledge. Nothing proceeds from itself.
The best-informed man is not necessarily the wisest. Indeed there is a danger that precisely in the multiplicity of his knowledge he will lose sight of what is essential. But on the other hand, knowledge of an apparently trivial detail quite often makes it possible to see into the depth of things. And so the wise man will seek to acquire the best possible knowledge about events, but always without becoming dependent upon this knowledge. To recognize the significant in the factual is wisdom.
There is no coherent knowledge , i.e. no uniform comprehensive account of the world and the events in it. There is no comprehensive truth that goes beyond an enumeration of details, but there are many pieces of information , obtained in different ways from different sources and collected for the benefit of the curious. The best way of presenting such knowledge is the list - and the oldest scientific works were indeed lists of facts, parts, coincidences, problems in several specialized domains.
Although humans have existed on this planet for perhaps 2 million years, the rapid climb to modern civilization within the last 200 years was possible due to the fact that the growth of scientific knowledge is exponential; that is, its rate of expansion is proportional to how much is already known. The more we know, the faster we can know more. For example, we have amassed more knowledge since World War II than all the knowledge amassed in our 2-million-year evolution on this planet. In fact, the amount of knowledge that our scientists gain doubles approximately every 10 to 20 years.
The significance of a fact is relative to [the general body of scientific] knowledge. To say that a fact is significant in science, is to say that it helps to establish or refute some general law; for science, though it starts from observation of the particular, is not concerned essentially with the particular, but with the general. A fact, in science, is not a mere fact, but an instance. In this the scientist differs from the artist, who, if he deigns to notice facts at all, is likely to notice them in all their particularity.
Rhetoric is useful because the true and the just are naturally superior to their opposites, so that, if decisions are improperly made, they must owe their defeat to their own advocates; which is reprehensible. Further, in dealing with certain persons, even if we possessed the most accurate scientific knowledge, we should not find it easy to persuade them by the employment of such knowledge. For scientific discourse is concerned with instruction, but in the case of such persons instruction is impossible.
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