A Quote by Michael J. Knowles

No argument for abortion survives scientific, philosophical, or theological scrutiny. — © Michael J. Knowles
No argument for abortion survives scientific, philosophical, or theological scrutiny.
A favorite pro-abortion tactic is to insist that the definition of when life begins is impossible; that the question is a theological or moral or philosophical one, anything but a scientific one. Fetology makes it undeniably evident that life begins at conception and requires all the protection and safeguards that any of us enjoy....As a scientist I know, not believe, know that human life begins at conception.
The terminology of philosophical art is coercive: arguments are powerful and best when they are knockdown, arguments force you to a conclusion, if you believe the premisses you have to or must believe the conclusion, some arguments do not carry much punch, and so forth. A philosophical argument is an attempt to get someone to believe something, whether he wants to beleive it or not. A successful philosophical argument, a strong argument, forces someone to a belief.
If there is such a thing as philosophical progress, then why - unlike scientific progress - is it so invisible? Philosophical progress is invisible because it is incorporated into our points of view. What was torturously secured by complex argument comes widely shared intuition, so obvious that we forget its provenance.
Don't confuse the evil of avoiding pregnancy by itself, with abortion. Abortion is not a theological problem, it is a human problem, it is a medical problem. You kill one person to save another, in the best case scenario.
The argument about zoning and the presidency of Nigeria is like the philosophical argument of the egg or the hen. Who is older through the evolutionary process, who came first?
The concept of intuition is more often used in philosophical theorizing than is the concept of observation in scientific theorizing (proportionately). One reason is that there is (proportionately) more ostensible conflict of philosophical intuitions than there is ostensible conflict of scientific observations. So much for the use of a concept of intuition in philosophical theorizing.
The truth of our faith becomes a matter of ridicule among the infidels if any Catholic, not gifted with the necessary scientific learning, presents as dogma what scientific scrutiny shows to be false.
On scientific grounds this big bang assumption is much less the palatable of the two. For it is an irrational process that cannot be described in scientific terms. . . . On philosophical grounds too I cannot see any good reason for preferring the big bang idea. Indeed it seems to me in the philosophical sense to be a distinctly unsatisfactory notion, since it puts the basic assumption out of sight where it can never be challenged by a direct appeal to observation.
There aren't sufficient scientific facts to establish the theory of evolution, and it deals with the origins of man, which is more from a philosophical standpoint than a scientific standpoint.
Scenes must be beautiful which daily view'd Please daily, and whose novelty survives Long knowledge and the scrutiny of years.
The indispensability argument says (roughly) that if you have ample reason to accept an empirical scientific theory that makes indispensable use of mathematics, and that theory entails that numbers exist, then you have ample reason to accept that numbers exist. The argument affirms the antecedent of this conditional, and concludes that you have ample reason to believe that numbers exist. What is striking about this argument is that it seems to show that the empirical reasons that suffice for accepting a scientific theory also suffice for accepting a metaphysical claim.
It is not the most intellectual of the species that survives; it is not the strongest that survives; but the species that survives is the one that is able best to adapt and adjust to the changing environment in which it finds itself.
Philosophical argument, trying to get someone to believe something whether he wants to believe it or not, is not, I have held, a nice way to behave towards someone; also it does not fit the original motivation for studying or entering philosophy. That motivation is puzzlement, curiousity, a desire to understand, not a desire to produce uniformity of belief. Most people do not want to become thought-police. The philosophical goal of explanation rather than proof not only is morally better, it is more in accord with one's philosophical motivation.
Paul Davies takes us on a logically and rhetorically compelling modern search for human agency. This outstanding analysis, well informed by naturalistic views of our evolved affective nature, is the kind of philosophical work that is essential for a field to move forward when ever-increasing findings from modern science are inconsistent with traditional philosophical arguments. This book is for all who wish to immerse themselves in the modern search for free will. It is steeped in the rich liqueur of current scientific and philosophical perspectives and delusions.
It is this claim to a monopoly of meaning, rather than any special scientific doctrine, that makes science and religion look like competitors today. Scientism emerged not as the conclusion of scientific argument but as a chosen element in a worldview - a vision that attracted people by its contrast with what went before - which is, of course, how people very often do make such decisions, even ones that they afterwards call scientific.
It is commonly said that if rational argument is so seldom the cause of conviction, philosophical apologists must largely be wasting their shot. The premise is true, but the conclusion does not follow. For though argument does not create conviction, the lack of it destroys belief. What seems to be proved may not be embraced; but what no one shows the ability to defend is quickly abandoned. Rational argument does not create belief, but it maintains a climate in which belief may flourish.
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