A Quote by Louis Agassiz
It must be for truth's sake, and not for the sake of its usefulness to humanity, that the scientific man studies Nature. The application of science to the useful arts requires other abilities, other qualities, other tools than his; and therefore I say that the man of science who follows his studies into their practical application is false to his calling. The practical man stands ever ready to take up the work where the scientific man leaves it, and adapt it to the material wants and uses of daily life.
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The true man of science will know nature better by his finer organization; he will smell, taste, see, hear, feel, better than other men. His will be a deeper and finer experience. We do not learn by inference and deduction and the application of mathematics to philosophy, but by direct intercourse and sympathy. It is with science as with ethics,--we cannot know truth by contrivance and method; the Baconian is as false as any other, and with all the helps of machinery and the arts, the most scientific will still be the healthiest and friendliest man, and possess a more perfect Indian wisdom.
Existential psychotherapy is the movement which, although standing on one side on the scientific analysis owed chiefly to the genius of Freud , also brings back into the picture the understanding of man on the deeper and broader level man as the being who is human. It is based on the assumption that it is possible to have a science of man which does not fragmentize man and destroy his humanity at the same moment as it studies him. It unites science and ontology .
He is not a true man of science who does not bring some sympathy to his studies, and expect to learn something by behaviour as well as application.
I think men of science as well as other men need to learn from Christ, and I think Christians whose minds are scientific are bound to study science that their view of the glory of God may be as extensive as their being is capable. But I think that the results which each man arrives at in his attempts to harmonize his science with his Christianity ought not to be regarded as having any significance except to the man himself, and to him only for a time, and should not receive the stamp of a society.
The arts put man at the center of the universe, whether he belongs there or not. Military science, on the other hand, treats man as garbage - and his children, and his cities, too. Military science is probably right about the contemptibility of man in the vastness of the universe. Still - I deny that contemptibility, and I beg you to deny it, through the creation of appreciation of art.
Many people correctly make the point that our only hope is to turn to God. For example, Charles Lindbergh, who said that in his young manhood he thought "science was more important than either man or God," and that "without a highly developed science modern man lacks the power to survive," . . . went to Germany after the war to see what Allied bombing had done to the Germans, who had been leaders in science. There, he says, "I learned that if his civilization is to continue, modern man must direct the material power of his science by the spiritual truths of his God."
Feuerbach ... recognizes ... "even love, in itself the truest, most inward sentiment, becomes an obscure, illusory one through religiousness, since religious love loves man only for God's sake, therefore loves man only apparently, but in truth God only." Is this different with moral love? Does it love the man, this man for this man's sake, or for morality's sake, for Man's sake, and so-for homo homini Deus-for God's sake?
We must not forget that when radium was discovered no one knew that it would prove useful in hospitals. The work was one of pure science. And this is a proof that scientific work must not be considered from the point of view of the direct usefulness of it. It must be done for itself, for the beauty of science, and then there is always the chance that a scientific discovery may become like the radium a benefit for humanity.
There cannot be a greater mistake than that of looking superciliously upon practical applications of science. The life and soul of science is its practical application.
Truth is man's nature; to be untrue is to be false to one's nature. dharma (Right Action) is the practical application in real life of the ideal of truth. Shanthi (Peace) is the result of Dharma and Preme (Love) is the sffulgence of Shanthi.
By His gracious condescension God became man and is called man for the sake of man and by exchanging His condition for ours revealed the power that elevates man to God through his love for God and brings God down to man because of His love for man. By this blessed inversion, man is made God by divinization and God is made man by hominization. For the Word of God and God wills always and in all things to accomplish the mystery of His embodiment.
When man faces man the one attempts to put the other to sleep and the other continuously wants to maintain his uprightness. But this is, to speak in the Goethean sense, the archetypal phenomenon of social science. This sleeping-into we may call the social principle, the social impulse of the new era: we have to live over into the other; we have to dissolve with our soul into the other.
Jesus once caused a sick man to arise on the Sabbath and take up his bed, whereupon the pious of the land raised a great outcry. But Jesus answered with superior contempt that the Sabbath was there for the sake of man, not man for the sake of the Sabbath; consequently, man was also master over the Sabbath.
I believe that the unity of man as opposed to other living things derives from the fact that man is the conscious life of himself. Man is conscious of himself, of his future, which is
death, of his smallness, of his impotence; he is aware of others as others; man is in nature, subject to its laws even if he transcends it with his thought.
'Greater love has no man than this that a man lay down his life for his friends' (Jn. 15:13). In truth if someone hears an evil saying, that is, one which harms him, and in his turn, he wants to repeat it, he must fight in order not to say it. Or if someone is taken advantage of and he bears it, without retaliation at all, then he is giving his life for his neighbor.
And he began to see the truth, that Ged had neither lost nor won but, naming the shadow of his death with his own name, had made himself whole: a man who, knowing his whole true self, cannot be used or possessed by any power other than himself, and whose life therefore is lived for life's sake and never in the service of ruin, or pain, or hatred, or the dark.
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