Scientific Temperament Quotes

We've searched our database for all the quotes and captions related to Scientific Temperament. Here they are! All 23 of them:

The hero, the wonderful young Parisian in whom the romantic and the scientific temperaments were so strangely blended, became to him a kind of prefiguring type of himself. And, indeed, the whole book seemed to him to contain the story of his own life, written before he had lived it.
Oscar Wilde (The Picture of Dorian Gray)
Scientific temperament is a process of thinking, method of action, search of truth, way of life, spirit of a freeman.
Narendra Dabholkar (The Case for Reason: Volume One: Understanding the Anti-superstition Movement)
There is no such thing as a Scientific Mind. Scientists are people of very dissimilar temperaments doing different things in very different ways. Among scientists are collectors, classifiers and compulsive tidiers-up; many are detectives by temperament and many are explorers; some are artists and others artisans. There are poet-scientists and philosopher-scientists and even a few mystics. What sort of mind or temperament can all these people be supposed to have in common?
Peter Medawar
The hero, the wonderful young Parisian in whom the romantic and the scientific temperaments were so strangely blended, became to him a kind of prefiguring type of himself. And, indeed, the whole book seemed
Oscar Wilde (The Picture of Dorian Gray)
Positivist man is a curious creature who dwells in the tiny island of light composed of what he finds scientifically "meaningful," while the whole surrounding area in which ordinary men live from day to day and have their dealings with other men is consigned to the outer darkness of the "meaningless." Positivism has simply accepted the fractured being of modern man and erected a philosophy to intensify it. Existentialism, whether successfully or not, has attempted instead to gather all the elements of human reality into a total picture of man. Positivist man and Existentialist man are no doubt offspring of the same parent epoch, but, somewhat as Cain and Abel were, the brothers are divided unalterably by temperament and the initial choice they make of their own being.
William Barrett (Irrational Man: A Study in Existential Philosophy)
I focused on the questions and stopped seeing the body. As has been true a thousand times since, my curiosity and temperament had taken me to places I was not really able to handle emotionally, but the same curiosity, and the scientific side of my mind, generated enough distance and structure to allow me to manage, deflect, reflect, and move on.
Kay Redfield Jamison (An Unquiet Mind)
The truth is that anxiety is at once a function of biology and philosophy, body and mind, instinct and reason, personality and culture. Even as anxiety is experienced at a spiritual and psychological level, it is scientifically measurable at the molecular level and the physiological level. It is produced by nature and it is produced by nurture. It’s a psychological phenomenon and a sociological phenomenon. In computer terms, it’s both a hardware problem (I’m wired badly) and a software problem (I run faulty logic programs that make me think anxious thoughts). The origins of a temperament are many faceted; emotional dispositions that may seem to have a simple, single source—a bad gene, say, or a childhood trauma—may not.
Scott Stossel (My Age of Anxiety: Fear, Hope, Dread, and the Search for Peace of Mind)
Dear Earth-dweller: Please use your BRAIN! As anyone KNOWS in this SCIENTIFIC age, the origin of the races is now WELL UNDERSTOOD! Africans traveled here after the DELUGE from Mercury, Asians from Venus, Caucasians from Mars, and the people of the Pacific islands from assorted asteroids. If you don’t have the NECESSARY OCCULT SKILLS to project rays from the continents to the ASTRAL PLANE to verify this, a simple analysis of TEMPERAMENT and APPEARANCE should make this obvious even to YOU! But please don’t put WORDS into MY mouth! Just because we’re all from different PLANETS doesn’t mean we can’t still be FRIENDS.
Greg Egan (Luminous)
The important and effective mental attitudes to the world may be broadly divided into the religious and the scientific. The scientific attitude is tentative and piecemeal, believing what it finds evidence for, and no more. Since Galileo, the scientific attitude has proved itself increasingly capable of ascertaining important facts and laws, which are acknowledged by all competent people regardless of temperament or self-interest or political pressure. Almost all the progress in the world from the earliest times is attributable to science and the scientific temper; almost all the major ills are attributable to religion.
Bertrand Russell (How a Penny Became a Thousand Pounds)
With these developments the modern mind is no longer clearly a mind, but a temperament, a mood subject to frequent changes. Some interpreters think that Western culture may yet have a future of sorts on the basis of pragmatism, that is, a secular pluralistic mind. Pragmatism is the last stand for a culture that has lost a true center; in the welter of speculative disagreement and moral confusion it seeks a cultural pattern by dignifying every kind of divergence as a form of creativity. At the moment it enjoys undeserved reinforcement as a theory of life because of the spectacular practical successes of experimental science. But one scientific experiment with morality such as the Nazi barbarisms is too much, and one misadventure of atomic warfare may be too late. Pragmatism in any event contains the seeds of its own undoing. It professes to be tolerant of all views, but its concealed intolerance becomes clear when, confronted and seriously challenged by the Christian absolute, it dogmatically refuses to reconsider any return to universally valid truth and objective principle.
Carl F.H. Henry (God, Revelation and Authority (Set of 6))
The springtime peak of productivity that is shown in the works of many writers and artists, as well as by those in both Lombroso's study and my own, fits with popular conceptions about the blossoming forth of life during springtime. But how do these findings make sense in light of the striking peaks for severe depressive episodes, and suicide itself, during these same months? And why should so many artists and writers have another peak of productivity during the autumn months? (This is shown in the works of many writers, as well as in the findings from both Lombroso's and my studies. Interestingly, there is some evidence that major mathematical and scientific discoveries tend to occur during the spring and fall as well. Indeed, autumn has been seen by many artist as their most inspiring season.
Kay Redfield Jamison (Touched with Fire: Manic-Depressive Illness and the Artistic Temperament)
The near absence of charts and tables from Freud’s scientific papers might be regarded as a peripheral matter if it weren’t symptomatic of a basic weakness of temperament: a lazy reluctance to collect sufficient evidence to ensure that a given finding wasn’t an anomaly or an artifact of careless procedures. This flaw could go unnoticed so long as Freud was microscopically analyzing dead tissues, any one of which could stand for countless identical others. For the purpose of establishing laws in most fields, though, large samples are indispensable. As a psychologist, Freud would consistently ignore that requirement. Instead, he would rest comprehensive generalizations on untested insights from a few cases or even from just one, his own.
Frederick C. Crews (Freud: The Making of an Illusion)
The empirical method used by Bacon emphasized a cycle: observations should lead to a hypothesis, which should then be tested by precise experiments, which would then be used to refine the original hypothesis. Bacon also recorded and reported his experiments in precise detail so that others could independently replicate and verify them. Leonardo had the eye and temperament and curiosity to become an exemplar of this scientific method.
Walter Isaacson (Leonardo da Vinci)
and Roger Bacon. The empirical method used by Bacon emphasized a cycle: observations should lead to a hypothesis, which should then be tested by precise experiments, which would then be used to refine the original hypothesis. Bacon also recorded and reported his experiments in precise detail so that others could independently replicate and verify them. Leonardo had the eye and temperament and curiosity to become an exemplar of this scientific method.
Walter Isaacson (Leonardo da Vinci)
How could the word Oriental—derogatory to East Asians in modern parlance—ever be expansive enough to contain the vast histories of Africa, Asia, the Middle East? Another perfumer in the discussion sent the Master Perfumer a copy of Edward Said’s “Orientalism,” to re-Orient why discontinuing his use of the word Oriental mattered. “Orientalism,” a revolutionary text, became a revelation to me as a young feminist, mind-blowing as a perfumer. As Orientalist scholars embarked on their translations of ancient texts, languages, civilizations, they helped colonial rulers make sense of Empire. Knowing their subjects made it easier to categorize, divide, and conquer them. Perfumers summoned these faraway lands into temporal sensory experiences. Perfume as little museums of the colonies, a fragrant addition to the social and scientific discourse, yet another generalization, an immutable law about the Oriental nature, temperament, mentality, custom, or type.
Tanaïs (In Sensorium: Notes for My People)
As has been true a thousand times since, my curiosity and temperament had taken me to places I was not really able to handle emotionally, but the same curiosity, and the scientific side of my mind, generated enough distance and structure to allow me to manage, deflect, reflect, and move on.
Kay Redfield Jamison (An Unquiet Mind)
Among astronomers Ritchey was known for his fierce concentration and what one colleague called “the temperament of an artist and a thousand prima donnas.” Ritchey would sometimes spend hours on a single photograph, setting and resetting the focus until it was exactly right, waiting for the perfect seeing conditions, then concentrating so intensely on guiding the fine motions of the telescope that an explosion nearby would not have distracted him. The resulting photograph would be an artistic masterpiece—except when Ritchey, lost in his concentration, neglected to record the date, time, or sky conditions, so that the plate was useless for scientific purposes.
Ronald Florence (The Perfect Machine: Building the Palomar Telescope)
So we look at a state of the brain in response to a trigger, and in my personal work, this area, cingulate 25, becomes the nexus of the problem. How the rest of the brain responds to a trigger, as a function of your early life experience, your genes, and your temperament, indicates that what the brain is showing us is not the illness, but what the brain is trying to do to restore balance. We can enhance that through different teachings or different kinds of treatment. Consider the metaphor of heart disease. We all know that you shouldn’t smoke and that high cholesterol is a bad risk factor. You should exercise; you shouldn’t eat too many cheeseburgers. But at the point when you have the heart attack, it’s really easy to make the diagnosis that your heart muscle has died. At that point, you are no longer dealing with probabilities. Instead, a specialized test is done to determine the nature of your problem and to match it to the appropriate treatment. For example, if you have one heart vessel clogged, you need to have that single heart vessel opened. Somebody else, who has five heart vessels blocked, will need a different kind of treatment. The heart itself is telling us how it should be treated. Of course, you would like to promise to exercise more and eat fewer cheeseburgers—but only after you survive and have had whatever surgery you need. In cardiology, there is no problem with doing a test to identify how to optimize the short-term and longer-term return to health. We have to take the same approach to the brain, since we are reaching a point where knowing the signal in the brain is potentially very helpful. The state of the brain is really the response, not the cause. It is giving us a signal as to how we might optimize its return to normality. That’s a set of experiments that we are now trying to do. Jack Kornfield: A similar diagnostic process is needed both in meditation teaching and in insight therapy. When people come in to see a teacher, they present specific and unique difficulties, traumas, problems with circumstances in their life, or struggles with their mind and personality. Skillful teaching requires a subtle evaluative process to sense what particular intervention out of the many practices will be most helpful to a given individual. For example, for people with powerful self-critical and judgmental thoughts, a necessary part of meditation instruction will be teaching them how to work with these thoughts. If we don’t attend to this problem, they can do all kinds of other practices, but those self-critical patterns will keep repeating, “You’re not doing it right,” and as a consequence, the other practices they are engaging in may be quite ineffective. Jan Chozen Bays: I want to suggest that we study an intervention that I call media fasting. As I said, we’re not designed as an organism to take in the suffering of the whole world.
Jon Kabat-Zinn (The Mind's Own Physician: A Scientific Dialogue with the Dalai Lama on the Healing Power of Meditation)
So we look at a state of the brain in response to a trigger, and in my personal work, this area, cingulate 25, becomes the nexus of the problem. How the rest of the brain responds to a trigger, as a function of your early life experience, your genes, and your temperament, indicates that what the brain is showing us is not the illness, but what the brain is trying to do to restore balance. We can enhance that through different teachings or different kinds of treatment. Consider the metaphor of heart disease. We all know that you shouldn’t smoke and that high cholesterol is a bad risk factor. You should exercise; you shouldn’t eat too many cheeseburgers. But at the point when you have the heart attack, it’s really easy to make the diagnosis that your heart muscle has died. At that point, you are no longer dealing with probabilities. Instead, a specialized test is done to determine the nature of your problem and to match it to the appropriate treatment. For example, if you have one heart vessel clogged, you need to have that single heart vessel opened. Somebody else, who has five heart vessels blocked, will need a different kind of treatment. The heart itself is telling us how it should be treated. Of course, you would like to promise to exercise more and eat fewer cheeseburgers—but only after you survive and have had whatever surgery you need. In cardiology, there is no problem with doing a test to identify how to optimize the short-term and longer-term return to health. We have to take the same approach to the brain, since we are reaching a point where knowing the signal in the brain is potentially very helpful. The state of the brain is really the response, not the cause. It is giving us a signal as to how we might optimize its return to normality. That’s a set of experiments that we are now trying to do.
Jon Kabat-Zinn (The Mind's Own Physician: A Scientific Dialogue with the Dalai Lama on the Healing Power of Meditation)
In one sense, for all its vulnerability to philosophical critique, the widespread veneration of nature, the strong cultural propensity to endow the natural with transcendent virtue, is a good thing. It obliges millions of laypeople, whose grasp of the scientific questions involved is at best vague and shallow, to take seriously some of the potential threats discerned by environmental scientists. In that sense it is pious fraud, justifiable not by its innate truth, but by the healthy effects it has on the popular temperament.
Norman Levitt (Prometheus Bedeviled: Science and the Contradictions of Contemporary Culture)
Essentially, the introduction of the PTSD diagnosis has opened a door to the scientific investigation of the nature of human suffering. Although much of human art and religion has always focused on expressing and understanding man’s afflictions, science has paid scant attention to suffering as an object of study. Hitherto, science has generally categorized people’s problems as discrete psychological or biological disorders — diseases without context, largely independent of the personal histories of the patients, their temperaments, or their environments. PTSD, then, serves as a model for correcting the decontextualized aspects of today’s psychiatric nomenclature. It refocuses attention back on the living person instead of our overly concrete definitions of mental “disorders” as “things” in and of themselves, bringing us back to people’s own experiences and the meaning which they assign to it.
Bessel van der Kolk (Traumatic Stress: The Effects of Overwhelming Experience on Mind, Body, and Society)
Essentially, the introduction of the PTSD diagnosis has opened a door to the scientific investigation of the nature of human suffering. Although much of human art and religion has always focused on expressing and understanding man’s afflictions, science has paid scant attention to suffering as an object of study. Hitherto, science has generally categorized people’s problems as discrete psychological or biological disorders — diseases without context, largely independent of the personal histories of the patients, their temperaments, or their environments. PTSD, then, serves as a model for correcting the decontextualized aspects of today’s psychiatric nomenclature. It refocuses attention back on the living person instead of our overly concrete definitions of mental “disorders” as “things” in and of themselves, bringing us back to people’s own experiences and the meaning which they assign to it.
Bessel van der Kolk (Traumatic Stress: The Effects of Overwhelming Experience on Mind, Body, and Society)
What good came of all this exploration? It was a question philosophes found irresistable. Progress was their almost irresistable answer. But Diderot, the secular pontiff of the Enlightenment, the editor of the Encyclopédie, did not agree. In 1773 he wrote a denunciation of explorers as agents of a new kind of barbarism. Base motives drove them: 'tyranny, crime, ambition, misery, curiousity, I know not what restlessness of spirit, the desire to know and the desire to see, boredom, the dislike of familiar pleasures' - all the baggage of the restless temperament. Lust for discovery was a new form of fanaticism on the part of men seeking 'islands to ravage, people to despoil, subjugate and massacre.' The explorers discovered people morally superior to themselves, because more natural or more civilized, while they, on their side, grew in savagery, far from the polite restraints that reined them in at home. 'All the long-range expeditions,' Diderot insisted, 'have reared a new generation of nomadic savages ... men who visit so many countries that they end by belonging to none ... amphibians who live on the surface of the waters,' deracinated, and, in the strictest sense of the word, demoralized. Certainly, the excesses explorers committed - of arrogance, of egotism, of exploitation - showed the folly of supposing that travel necessarily broadens the mind or improves the character. But Diderot exaggerated. Even as he wrote, the cases of disinterested exploration - for scientific or altruistic purposes - were multiplying. If the eighteenth century rediscovered the beauties of nature and the wonders of the picturesque, it was in part because explorers alerted domestic publics to the grandeurs of the world they discovered. If the conservation of species and landscape became, for the first time in Western history, an objective of imperial policy, it was because of what the historian Richard Grove has called 'green imperialism' - the awakened sense of stewardship inspired by the discovery of new Edens in remote oceans. If philosophers enlarged their view of human nature, and grappled earnestly and, on the whole, inclusively with questions about the admissability of formerly excluded humans - blacks, 'Hottentots,' Australian Aboriginals, and all other people estranged by their appearance or culture - to full membership of the moral community, it was because exploration made these brethren increasingly familiar. If critics of Western institutions were fortified in their strictures and encouraged in their advocacy of popular sovreignty, 'enlightened despotism,' 'free thinking,' civil liberties, and human 'rights,' it was, in part, because exploration acquainted them with challenging models from around the world of how society could be organized and life lived.
Felipe Fernández-Armesto (Pathfinders: A Global History of Exploration)