Science and Morality

In other words, genuine scientists do not come up with a meditation and thus try to experiment in ways that leave support the assumption, instead they work very hard to get word phenomena that leave refute or go against the assumptions. Thus, it is not by verification that science moves forward, rather it is because of falsification that science progresses, " unity of Popper's most important contributions was to demonstrate the impossibility of verifying a general law. Science proceeds by falsification. We, that is scientists, form hypotheses or make guesses about the world, state them in such a way that it is clear under what conditions they might be false, and then set out to falsify them. Successful falsification leads to the contemporaries of new guesses or hypotheses and thence more attempts at falsification. And so science proceeds" (Strongman 2).

(b) Popper's criticism of Kuhn is valid because Kuhn believed that science progressed in a revolutionary like manner. He believed that a gunpoint of st qualification, in which initiations among members of the scientific community are accepted as virtue, equates to normal science. Slowly but surely, as some scientists settle anomalies that do not affirm the generalizations of the traditional (i.e., normal) scientific paradigms, a occlusive of instability occurs. As more and more scientists get going to accept the new generalizations that are being concluded, a period of chaos and revolutionary scie

Therefore, science, philosophy, piety and other ideology producing disciplines can overlap and work in tandem with one another to help us exhibit truths that will lead to incremental progress. However, they will only practise as usual tools to help in the positive development of humans if they admit healthy, rational skepticism and accept that no universal methods give their discipline a superior ability to arrive at an ultimate set of truths-especially since we have seen that there is not such thing that can be conclusively proven.

Only by admitting the inherent fallibility of any methods of ideology, and the subjective personality of them all can we leave ourselves open enough to severalize our potential highest capability and understanding of the truth of nature and of ourselves. Yet, this will never be an absolute or universal truth that is widened, it will merely be, as Popper would argue, one more generalization based on flawed and subjective human observation, erudition and belief. No discipline retains a superior advantage in helping us come to an absolute answer because none of the methodologies can be justified. Thus, we must see the collective ideologies, scientific theories and paradigms, philosophical constructs and other phenomena that help us try to discover truth as mere rationalizations and generalizations that are based on assumptions and human perception. In this manner we can take for ourselves what we sense of smell to be the most valid of the collective of ideologies in secernate to help guide us in our own lookup for answers. The process of doing this is the only real truth we can know, because still doing this will only give us a slight dogmatic understanding of the truth but it gives us no guarantee of arriving at anything universal and absolute.

Kuhn felt that scientific theories or paradigms had to fulfill two main requirements: "they must be sufficiently unprecedented to attract an enduring group of adherents away from competing modes of scient
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