A Quote by Talcott Parsons
From all this it follows what the general character of the problem of the development of a body of scientific knowledge is, in so far as it depends on elements internal to science itself.
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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.
Soul development depends on attachment and bonding. Every brain and body is genetically wired to develop itself, but the full soul development of brain and body depends on each child receiving the care of between two and five completely bonded caregivers.
If the question were, "What ought to be the next objective in science?" my answer would be the teaching of science to the young, so that when the whole population grew up there would be a far more general background of common sense, based on a knowledge of the real meaning of the scientific method of discovering truth.
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.
We foresee no limit to scientific advancement in the future, and in scientific truth there is nothing dead; science is always a living and growing body of knowledge; but art on the contrary has many times run its course to an end, and exhausted its vital power.
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.
We live in a scientific age, yet we assume that knowledge of science is the prerogative of only a small number of human beings, isolated and priestlike in their laboratories. This is not true. The materials of science are the materials of life itself. Science is part of the reality of living; it is the way, the how and the why for everything in our experience.
Character grows in the soil of experience with the fertilization of example, the moisture of ambition, and the sunshine of satisfaction. Character cannot be purchased, bargained for, inherited, rented or imported from afar. It must be home-grown. Purely intellectual development without commensurate internal character development makes as much sense as putting a high-powered sports car in the hands of a teenager who is high on drugs. Yet all too often in the academic world, that's exactly what we do by not focusing on the character development of young people.
The animal kingdom exhibits a series of mental developments which may be regarded as antecedents to the mental development of man, for the mental life of animals shows itself to be throughout, in its elements and in the general laws governing the combination of the elements, the same as the mental life of man.
Any systematic body of knowledge is science. The more systematic the body of knowledge is the more scientific it is.
While the finish given to our picture of the world by the theory of relativity has already been absorbed into the general scientific consciousness, this has scarcely occurred to the same extent with those aspects of the general problem of knowledge which have been elucidated by the quantum theory.
Science and religion...are friends, not foes, in the common quest for knowledge. Some people may find this surprising, for there's a feeling throughout our society that religious belief is outmoded, or downright impossible, in a scientific age. I don't agree. In fact, I'd go so far as to say that if people in this so-called 'scientific age' knew a bit more about science than many of them actually do, they'd find it easier to share my views.
One could count on one's fingers the number of scientists throughout the world with a general idea of the history and development of their particular science: there is none who is really competent as regards sciences other than his own. As science forms an indivisible whole, one may say that there are no longer, strictly speaking, scientists, but only drudges doing scientific work.
In conclusion, I submit that, far from science having buried God, not only do the results of science point towards his existence, but the scientific enterprise itself is validated by his existence.
The phrase ‘popular science’ has in itself a touch of absurdity. That knowledge which is popular is not scientific.
On the question of the world as a whole, science founders. For scientific knowledge the world lies in fragments, the more so the more precise our scientific knowledge becomes.
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