Scientists are convinced that they, as scientists, possess a number of very admirable human qualities, such as accuracy, observation, reasoning power, intellectual curiosity, tolerance, and even humility.
Conclusions from observations are unreliable, only the mind can come nearer to to the truth. Thus, in some ways, philosophy is more important than science.
There is no need for the scientist to go into whether an observation was made, nor into the who, what, when, or where. The data on which scientific theorizing is based are rather the propositional contents of the instrument readings recorded, or the facts detected thereby.
When there are conflicts of observation, when experiments cannot be replicated, scientists may then retreat to a study of the various specific observations so as to explain the conflict, in the course of which they would make use of the concept of observation, or of some specification of that concept.
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.
Something about photography is tied to a very specific relationship with the material world. It doesn't have to be, but the way I practice it, it is. So there's an act of observation, but it's not an act of objective recording. It's about framing something and seeing it and understanding that it's relational.
Art is more to do with observation than invention.
No theory about our bodies as mere objects of observation and calculation (as distinct from partners in communicative interaction, assumed to be free) can comprehend human nature.
I carry some kind of consideration and weight and observations about what is going on in the world, but I don't go to execute it.
The indispensability argument seeks to assimilate the epistemology of metaphysical statements to the epistemology of statements that are obviously empirical. I think it fails to achieve this goal. The argument does not refute the Carnapian thesis that scientific theories and metaphysical claims differ epistemologically - observations can provide evidence for the former, but not for the latter.
I was writing poems as I was walking. I was able to take that restlessness, that nomadic distraction, and use that distraction in the world and turn that distraction into observations and then into poems.
That's the main work that I've done in my life - really wanting to get past that gender trap where there's a certain nudity in poetry. It's not about showing my soul, it's about observations.
The world is evolving, and there is an acceptance of all beliefs, in my observation.
[Reinhold] Niebuhr endorsed G.K.Chesterton’s observation that tolerance is the attitude of those who do not believe in anything.
Just as an informal, nonscientific observation, most people's personalities don't seem to change very much during their lives. There are exceptions in the case of people who go through hugely traumatic events or suffer from brain injury or disease. Some would argue that religious conversions can have deep personality-altering effects. But these are all exceptions to the rule.
I don't suggest that the observations are surprising or profound. Rather, they seem to me the merest truisms. I was not aware that [ Michel] Foucault had used the phrase "speaking truth to power." I had thought it was an old Quaker phrase.
[Isaiah] Berlin's observation is accurate enough, and applies at home as well, and even more harshly for the reasons already mentioned: the apparatchiks and commissars could at least plead fear in extenuation.
My art feels like it's real disobedient. I can fill notebooks with observations and maybe they find their way into the work unconsciously, which is great. I've never been able to directly plug, like to take a little snip that I've picked up on the street and transfer it into a story. I don't know what's wrong, but it never works that way.
Galen's observations reflect one of the distinctive features of early Christianity. Roman-era religion was mainly about ritual actions vis-à-vis the gods, and there was little to do with ordering behavior otherwise.
What is it precisely, that they are doing when they are doing science. Are they refining their instruments for observation or discovering new aspects of reality?
I'm one of the many people who has said that the Hillary Clinton we know in private was effective, strong, courageous, and funny. And the campaigner we saw was less so, more scripted. Many people have made that observation, and it was my observation, too, but I'm grateful for what she did.
I watch a lot of crime shows. The head investigator always said to the crime solver, "What do you say?" And inevitably the other has to say something like, "Well I'm thinking he was shot in the neck with a certain gun and he seemed to be running." The solver has to picture what he's seeing first, and then express his own observations. The writer does the same.
The left hemisphere acts as an "interpreter," watching the actions and behaviors of the body and assigning a coherent narrative to these events. And the left hemisphere works this way even in normal, intact brains. Hidden programs drive actions, and the left hemisphere makes justifications. This idea of retrospective storytelling suggests that we come to know our own attitudes and emotions, at least partially, by inferring them from observations of our own behavior.
A lot of my music is just self-observation. Like telling you, "Oh man. What did I just do? How much did I just pay for this chain? Why did I do that? Wait a minute." Let me talk about that. Or like, the temptation. Let me talk about that. Let me observe myself.
As a sick kid, I always looked out the window. The objects of my observation were the sun, the seasons, the wind, crazy people, and my grandfather's death. During my long period of observation, I felt that something like poems were filling up my body. They were in some kind of state and condition that made them difficult to render into words. As a university student, I tried hard to write them in Korean. It was at that time that I foresaw my death and the world's death. I think my poems started at that time.
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