6
" O Allah! If I worship You for fear of Hell, burn me in Hell, and if I worship You in hope of Paradise, exclude me from Paradise. But if I worship You for Your Own sake, grudge me not Your everlasting Beauty.--Ya Allah, jika aku menyembahMu karena takut neraka, bakarlah aku di dalamnya, dan jika aku menyembahMu karena mengharap surga, campakkanlah aku darinya. Tetapi, jika aku menyembahMu demi Engkau semata, Janganlah Engkau enggan memperlihatkan keindahan wajahMu Yang abadi padaku. "
7
" Thus, by science I mean, first of all, a worldview giving primacy to reason and observation and a methodology aimed at acquiring accurate knowledge of the natural and social world. This methodology is characterized, above all else, by the critical spirit: namely, the commitment to the incessant testing of assertions through observations and/or experiments — the more stringent the tests, the better — and to revising or discarding those theories that fail the test. One corollary of the critical spirit is fallibilism: namely, the understanding that all our empirical knowledge is tentative, incomplete and open to revision in the light of new evidence or cogent new arguments (though, of course, the most well-established aspects of scientific knowledge are unlikely to be discarded entirely).
. . . I stress that my use of the term 'science' is not limited to the natural sciences, but includes investigations aimed at acquiring accurate knowledge of factual matters relating to any aspect of the world by using rational empirical methods analogous to those employed in the natural sciences. (Please note the limitation to questions of fact. I intentionally exclude from my purview questions of ethics, aesthetics, ultimate purpose, and so forth.) Thus, 'science' (as I use the term) is routinely practiced not only by physicists, chemists and biologists, but also by historians, detectives, plumbers and indeed all human beings in (some aspects of) our daily lives. (Of course, the fact that we all practice science from time to time does not mean that we all practice it equally well, or that we practice it equally well in all areas of our lives.) "
― Alan Sokal
12
" In our twenties we have conflicts. We think everything is either-or, black or white: we are caught between them and we lose all our energy in the conflicts. My answer, later on in maturity, was to do them all. Not to exclude any, not to make a choice. I wanted to be everything. And I took everything in, and the more you take in, the more strength you find waiting to accomplish things and to expand your life, instead of the other (which is what we have been taught to do) which is to look for structure and to fear change, above all to fear change. Now I didn't fear change. "
― Anaïs Nin , A Woman Speaks: The Lectures, Seminars and Interviews of Anaïs Nin
14
" Women are mere " beauties" in men's culture so that culture can be kept male. When women in culture show character, they are not desirable, as opposed to the desirable. A beautiful heroine is a contradiction in terms, since heroism is about individuality, interesting and ever changing, while " beauty" is generic, boring, and inert. While culture works out moral dilemmas, " beauty" is amoral: If a woman is born resembling an art object, it is an accident of nature, a fickle consensus of mass perception, a peculiar coincidence--but it is not a moral act. From the " beauties" in male culture, women learn a bitter amoral lesson--that the moral lessons of their culture exclude them. "
19
" …egalitarianism and despotism do not exclude each other, but usually go hand in hand. To a certain degree, equality invites despotism, because in order to make all members of a society equal, and then to maintain this equality for a long period of time, it is necessary to equip the controlling institutions with exceptional power so they can stamp out any potential threat to equality in every sector of the society and any aspect of human life: to paraphrase a well-known sentence by one of Dostoyevsky’s characters, ‘We start with absolute equality and we end up with absolute despotism.’ Some call it a paradox of equality: the more equality one wants to introduce, the more power one must have; the more power one has, the more one violates the principle of equality; the more one violates the principle of equality, the more one is in a position to make the world egalitarian. "
― Ryszard Legutko , The Demon in Democracy: Totalitarian Temptations in Free Societies
20
" The difficulties connected with my criterion of demarcation (D) are important, but must not be exaggerated. It is vague, since it is a methodological rule, and since the demarcation between science and nonscience is vague. But it is more than sharp enough to make a distinction between many physical theories on the one hand, and metaphysical theories, such as psychoanalysis, or Marxism (in its present form), on the other. This is, of course, one of my main theses; and nobody who has not understood it can be said to have understood my theory.
The situation with Marxism is, incidentally, very different from that with psychoanalysis. Marxism was once a scientific theory: it predicted that capitalism would lead to increasing misery and, through a more or less mild revolution, to socialism; it predicted that this would happen first in the technically highest developed countries; and it predicted that the technical evolution of the 'means of production' would lead to social, political, and ideological developments, rather than the other way round.
But the (so-called) socialist revolution came first in one of the technically backward countries. And instead of the means of production producing a new ideology, it was Lenin's and Stalin's ideology that Russia must push forward with its industrialization ('Socialism is dictatorship of the proletariat plus electrification') which promoted the new development of the means of production.
Thus one might say that Marxism was once a science, but one which was refuted by some of the facts which happened to clash with its predictions (I have here mentioned just a few of these facts).
However, Marxism is no longer a science; for it broke the methodological rule that we must accept falsification, and it immunized itself against the most blatant refutations of its predictions. Ever since then, it can be described only as nonscience—as a metaphysical dream, if you like, married to a cruel reality.
Psychoanalysis is a very different case. It is an interesting psychological metaphysics (and no doubt there is some truth in it, as there is so often in metaphysical ideas), but it never was a science. There may be lots of people who are Freudian or Adlerian cases: Freud himself was clearly a Freudian case, and Adler an Adlerian case. But what prevents their theories from being scientific in the sense here described is, very simply, that they do not exclude any physically possible human behaviour. Whatever anybody may do is, in principle, explicable in Freudian or Adlerian terms. (Adler's break with Freud was more Adlerian than Freudian, but Freud never looked on it as a refutation of his theory.)
The point is very clear. Neither Freud nor Adler excludes any particular person's acting in any particular way, whatever the outward circumstances. Whether a man sacrificed his life to rescue a drowning, child (a case of sublimation) or whether he murdered the child by drowning him (a case of repression) could not possibly be predicted or excluded by Freud's theory; the theory was compatible with everything that could happen—even without any special immunization treatment.
Thus while Marxism became non-scientific by its adoption of an immunizing strategy, psychoanalysis was immune to start with, and remained so. In contrast, most physical theories are pretty free of immunizing tactics and highly falsifiable to start with. As a rule, they exclude an infinity of conceivable possibilities. "
― Karl Popper