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" But, all joking apart, there are more serious objections. The sociology of knowledge is not only self-destructive, not only a rather gratifying object of socio-analysis, it also shows an astounding failure to understand precisely its main subject, the social aspects of knowledge, or rather, of scientific method. It looks upon science or knowledge as a process in the mind or ‘consciousness’ of the individual scientist, or perhaps as the product of such a process. If considered in this way, what we call scientific objectivity must indeed become completely ununderstandable, or even impossible; and not only in the social or political sciences, where class interests and similar hidden motives may play a part, but just as much in the natural sciences. Everyone who has an inkling of the history of the natural sciences is aware of the passionate tenacity which characterizes many of its quarrels. No amount of political partiality can influence political theories more strongly than the partiality shown by some natural scientists in favour of their intellectual offspring. If scientific objectivity were founded, as the sociologistic theory of knowledge naïvely assumes, upon the individual scientist’s impartiality or objectivity, then we should have to say good-bye to it. Indeed, we must be in a way more radically sceptical than the sociology of knowledge; for there is no doubt that we are all suffering under our own system of prejudices (or ‘total ideologies’, if this term is preferred); that we all take many things as self-evident, that we accept them uncritically and even with the naïve and cocksure belief that criticism is quite unnecessary; and scientists are no exception to this rule, even though they may have superficially purged themselves from some of their prejudices in their particular field. But they have not purged themselves by socio-analysis or any similar method; they have not attempted to climb to a higher plane from which they can understand, socio-analyse, and expurgate their ideological follies. For by making their minds more ‘objective’ they could not possibly attain to what we call ‘scientific objectivity’. No, what we usually mean by this term rests on different grounds8. It is a matter of scientific method. And, ironically enough, objectivity is closely bound up with the social aspect of scientific method, with the fact that science and scientific objectivity do not (and cannot) result from the attempts of an individual scientist to be ‘objective’, but from the friendly-hostile co-operation of many scientists. Scientific objectivity can be described as the intersubjectivity of scientific method. But this social aspect of science is almost entirely neglected by those who call themselves sociologists of knowledge. "

― Karl Popper , The Open Society and Its Enemies

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Karl Popper quote : But, all joking apart, there are more serious objections. The sociology of knowledge is not only self-destructive, not only a rather gratifying object of socio-analysis, it also shows an astounding failure to understand precisely its main subject, the social aspects of knowledge, or rather, of scientific method. It looks upon science or knowledge as a process in the mind or ‘consciousness’ of the individual scientist, or perhaps as the product of such a process. If considered in this way, what we call scientific objectivity must indeed become completely ununderstandable, or even impossible; and not only in the social or political sciences, where class interests and similar hidden motives may play a part, but just as much in the natural sciences. Everyone who has an inkling of the history of the natural sciences is aware of the passionate tenacity which characterizes many of its quarrels. No amount of political partiality can influence political theories more strongly than the partiality shown by some natural scientists in favour of their intellectual offspring. If scientific objectivity were founded, as the sociologistic theory of knowledge naïvely assumes, upon the individual scientist’s impartiality or objectivity, then we should have to say good-bye to it. Indeed, we must be in a way more radically sceptical than the sociology of knowledge; for there is no doubt that we are all suffering under our own system of prejudices (or ‘total ideologies’, if this term is preferred); that we all take many things as self-evident, that we accept them uncritically and even with the naïve and cocksure belief that criticism is quite unnecessary; and scientists are no exception to this rule, even though they may have superficially purged themselves from some of their prejudices in their particular field. But they have not purged themselves by socio-analysis or any similar method; they have not attempted to climb to a higher plane from which they can understand, socio-analyse, and expurgate their ideological follies. For by making their minds more ‘objective’ they could not possibly attain to what we call ‘scientific objectivity’. No, what we usually mean by this term rests on different grounds8. It is a matter of scientific method. And, ironically enough, objectivity is closely bound up with the social aspect of scientific method, with the fact that science and scientific objectivity do not (and cannot) result from the attempts of an individual scientist to be ‘objective’, but from the friendly-hostile co-operation of many scientists. Scientific objectivity can be described as the intersubjectivity of scientific method. But this social aspect of science is almost entirely neglected by those who call themselves sociologists of knowledge.
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