„Closely related to the erroneous idea that science is a body of knowledge is the equally erroneous idea that scientific theories are true.“

Prophesy Deliverance! (2002)

Metaphysics, again, is the Dynamics of Thought; treats of the primary Powers of Thought; occupies itself with the mere Soul of the Science of Thinking. Metaphysical ideas stand related to one another, like thoughts without words. Men often wondered at the stubborn Incompletibility of these two Sciences; each followed its own business by itself; there was a want everywhere, nothing would suit rightly with either. From the very first, attempts were made to unite them, as everything about them indicated relationship; but every attempt failed; the one or the other Science still suffered in these attempts, and lost its essential character. We had to abide by metaphysical Logic, and logical Metaphysic, but neither of them was as it should be.
Pupils at Sais (1799)

Origine: The Wine of Violence (1981), Chapter 11 (p. 130)

Origine: The Summing Up (1938), p. 182

"On the Harmony of Theory and Practice in Mechanics" (Jan. 3, 1856)

Origine: The Crisis of the Modern World (1927), p. 73

(Author's Note, p. xvii).
Book Sources, Encyclopedia of the Harlem Renaissance (2003)

Section 1 : Give Responsibility to Vitally Necessary Work!
Variant translation: Work democracy introduces into liberal thinking a decisive new insight: the working masses who carry the burden of social existence are not conscious of their social responsibility. Nor are they — as the result of thousands of years of suppression of rational thinking, of the natural love function and of the scientific comprehension of living functioning — capable of the responsibility for their own freedom. Another insight contributed by work democracy is the finding that politics is in itself and of necessity unscientific: it is an expression of human helplessness, impoverishment and suppression.
The Mass Psychology of Fascism (1933), Ch. 10 : Work Democracy
Contesto: Work-democracy adds a decisive piece of knowledge to the scope of ideas related to freedom. The masses of people who work and bear the burden of social existence on their shoulders neither are conscious of their social responsibility nor are they capable of assuming the responsibility for their own freedom. This is the result of the century-long suppression of rational thinking, the natural functions of love, and scientific comprehension of the living. Everything related to the emotional plague in social life can be traced back to this incapacity and lack of consciousness. It is work-democracy's contention that, by its very nature, politics is and has to be unscientific, i. e., that it is an expression of human helplessness, poverty, and suppression.

The Richard Dimbleby Lecture: Science, Delusion and the Appetite for Wonder (1996)

Time and Individuality (1940)

Heinrich Rohrer, in Science - A Part of Our Future, Interdisciplinary Science Reviews Vol. 19, 193, 1994.

Letter to L. C. Dunsterville, September 1916. Quoted in Lord Birkenhead, Rudyard Kipling. London : Weidenfeld and Nicolson, 1978 (p.271).

Youtube, Other, Reason Rally Ra Rant https://www.youtube.com/watch?v=isrST6wOUJA (March 28, 2012)

Early career years (1897–1929)
Origine: Winston S. Churchill, His Complete Speeches 1897-1963, Vol. IV, p. 3821, (1926, 21 January)

Footnote: In the future by 'mathematics' will always be meant 'pure mathematics'.
The Foundations of Mathematics (1925)

Interview http://www.ornl.gov/info/ornlreview/rev28-1/text/wbgbar.htm by Bill Cabage and Carolyn Krause for the ORNL Review (April 1995).

Time and Individuality (1940)

Remarks after the Solvay Conference (1927)
Contesto: I feel very much like Dirac: the idea of a personal God is foreign to me. But we ought to remember that religion uses language in quite a different way from science. The language of religion is more closely related to the language of poetry than to the language of science. True, we are inclined to think that science deals with information about objective facts, and poetry with subjective feelings. Hence we conclude that if religion does indeed deal with objective truths, it ought to adopt the same criteria of truth as science. But I myself find the division of the world into an objective and a subjective side much too arbitrary. The fact that religions through the ages have spoken in images, parables, and paradoxes means simply that there are no other ways of grasping the reality to which they refer. But that does not mean that it is not a genuine reality. And splitting this reality into an objective and a subjective side won't get us very far.

Origine: Broca's Brain (1979), Chapter 9, “Science Fiction—A Personal View” (p. 166)