A Quote by Marilyn Ferguson
...As Thomas Kuhn pointed out in The Structure of Scientific Revolutions, new scientific theories in any field are regarded with skepticism because scientists become attached to the old perspective earlier in their careers.
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The responsibility for the creation of new scientific knowledge - and for most of its application - rests on that small body of men and women who understand the fundamental laws of nature and are skilled in the techniques of scientific research. We shall have rapid or slow advance on any scientific frontier depending on the number of highly qualified and trained scientists exploring it.
Later scientific theories are better than earlier ones for solving puzzles in the often quite different environments to which they are applied. That is not a relativist's position, and it displays the sense in which I am a convinced believer in scientific progress.
Francis [Collins] keeps saying things like "From the perspective of a believer." Once you buy into the position of faith, then suddenly you find yourself losing all of your natural skepticism and your scientific - really scientific - credibility. I'm sorry to be so blunt.
Scientific research involves going beyond the well-trodden and well-tested ideas and theories that form the core of scientific knowledge. During the time scientists are working things out, some results will be right, and others will be wrong. Over time, the right results will emerge.
The great scientific achievements are research programmes which can be evaluated in terms of progressive and degenerative problemshifts; and scientific revolutions consist of one research programme superceding (overtaking in progress) another. This methodology offers a new rational reconstruction of science.
Groups do not have experiences except insofar as all their members do. And there are no experiences... that all the members of a scientific community must share in the course of a [scientific] revolution. Revolutions should be described not in terms of group experience but in terms of the varied experiences of individual group members. Indeed, that variety itself turns out to play an essential role in the evolution of scientific knowledge.
The old scientific ideal of episteme - of absolutely certain, demonstrable knowledge - has proved to be an idol. The demand for scientific objectivity makes it inevitable that every scientific statement must remain tentative for ever.
If Baltimore's view, that scientists who do not take the words of authorities are far removed from the ordinary behavior of scientists, prevails in the scientific community, then something fundamental, very serious, and very disturbing is happening to the scientific community.
As in political revolutions, so in paradigm choice--there is no standard higher than the assent of the relevant community. To discover how scientific revolutions are effected, we shall therefore have to examine not only the impact of nature and of logic, but also the techniques of persuasive argumentation effective within the quite special groups that constitute the community of scientists.
Nothing gives us greater pride than the importance of India's scientific and engineering colleges, or the army of Indian scientists at organizations such as Microsoft and NASA. Our temples are not the god-encrusted shrines of Varanasi, but Western scientific institutions like Caltech and MIT, and magazines like 'Nature' and 'Scientific American.
I wish there was a serious investigation into flying saucers that wasn't conducted by crackpots. Unfortunately nearly all of the people who are interested in them kind of manufacture the evidence to fit the theories rather than the other way around. So it's very hard to find any dispassionate treatment of them. Maybe there isn't any scientific basis in which case that's why you never see any scientific evidence.
Methodological naturalism gives advice to scientists about what they should include in their theories. There is a second type of methodological naturalism that gives advice to philosophers, which I call "methodological naturalismp." It says that the methods that philosophers should use in assessing philosophical theories are limited to the methods that scientists ought to use in assessing scientific theories.
vivisection is not the same thing as scientific progress. There is such a thing as scientific progress. But this wholesale dedication of scientists to vivisection, which is the easy and cheap way, actually prevents them from scientific progress, for true progress is difficult and requires genius and imagination in its devoted workers.
All the classical meditation traditions, in one way or another, stress nonattachment to the self as a goal of practice. Oddly, this dimension is largely ignored in scientific research, which tends to focus on health and other such benefits. I suppose the difference has to do with the contrast in views of the self from the spiritual and scientific perspectives. Scientists value the self; spiritual traditions have another perspective.
As Eastern thought has begun to interest a significant number of people, and meditation is no longer viewed with ridicule or suspicion, mysticism is being taken seriously even within the scientific community. An increasing number of scientists are aware that mystical thought provides a consistent and relevant philosophical background to the theories of Contemporary science, a conception of the world in which the scientific discoveries of men and women can be in perfect harmony with their spiritual aims and religious beliefs.
The routine of custom tends to deaden even scientific inquiry; it stands in the way of discovery and of the active scientific worker. For discovery and inquiry are synonymous as an occupation. Science is a pursuit, not a coming into possession of the immutable; new theories as points of view are more prized than discoveries that quantitatively increase the store on hand.
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