A Quote by Mortimer Adler
Theories of love are found in the works of scientists, philosophers, and theologians.
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Whereas many philosophers and theologians appear to possess an emotional attachment to their theories and ideas........scientists feel no qualms about suggesting different but mutually exclusive explanations for the same phenomenon.
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.
Scientists and theologians can’t offer better than circular arguments, because there are no other kinds of arguments. Bible believers quote the Bible, and scientists quote other scientists. How do either scientists or theologians answer this question about the accuracy of their conclusions: “In reference to what?
The quarrels of theologians and philosophers have not been about religion, but about philosophy; and philosophers not unfrequently seem to entertain the same feeling toward theologians that sportsmen cherish toward poachers.
Virtually every subject is most effectively learned directly from the greatest thinkers, historians, artists, philosophers, scientists, prophets and their original works. Great works inspire greatness. Mediocre or poor works inspire mediocre or poor learning. The great accomplishments of humanity are the key to quality education.
I think philosophers can do things akin to theoretical scientists, in that, having read about empirical data, they too can think of what hypotheses and theories might account for that data. So there's a continuity between philosophy and science in that way.
There will be well-testable theories, hardly testable theories, and non-testable theories. Those which are non-testable are of no interest to empirical scientists. They may be described as metaphysical.
If moral statements are about something, then the universe is not quite as science suggests it is, since physical theories, having said nothing about God, say nothing about right or wrong, good or bad. To admit this would force philosophers to confront the possibility that the physical sciences offer a grossly inadequate view of reality. And since philosophers very much wish to think of themselves as scientists, this would offer them an unattractive choice between changing their allegiances or accepting their irrelevance.
Some philosophers think that the idea of a consequentialist virtue theory is strange, but the real strength of consequentialism is that it can emulate the requirements of other moral theories when it is the case that acting on those theories would improve the world.
The world's philosophers and theologians searched for answers to the same mysteries.
It is, I think, particularly in periods of acknowledged crisis that scientists have turned to philosophical analysis as a device for unlocking the riddles of their field. Scientists have not generally needed or wanted to be philosophers.
The scientists often have more unfettered imaginations than current philosophers do. Relativity theory came as a complete surprise to philosophers, and so did quantum mechanics, and so did other things.
Facts and theories are different things, not rungs in a hierarchy of increasing certainty. Facts are the world's data. Theories are structures of ideas that explain and interpret facts. Facts do not go away while scientists debate rival theories for explaining them. Einstein's theory of gravitation replaced Newton's, but apples did not suspend themselves in mid-air pending the outcome.
The figure of Satan and the fires of hell have been demythologized by modern Christian biblical scholars, theologians and philosophers.
Accusations are made directly to Rome about theologians from persons who are not theologians. Some of these accusations are anonymous. The local bishop should be the one to relate to theologians to determine orthodoxy.
To turn Karl [Popper]'s view on its head, it is precisely the abandonment of critical discourse that marks the transition of science. Once a field has made the transition, critical discourse recurs only at moments of crisis when the bases of the field are again in jeopardy. Only when they must choose between competing theories do scientists behave like philosophers.
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