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Marx saw exploitation in terms of the rewards of human labor, but we can see it in terms of all the values of our society.
--
Chapter VII : "It's Just Like Living", p. 186

 

Charles A. Reich

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I now come to the third great obstacle to human self-knowledge, to the belief — deeply rooted in our western culture — that what can be explained in terms of natural science has no values. This belief springs from an exaggeration of Kant's values-philosophy, the consequence of the idealistic dichotomy of the world into the external world of things and the internal laws of human reason.

 

Konrad Lorenz

 

Perhaps, if in psychophysiological research, we can phrase our conceptualization of how to rate transactional behavior more in terms of systems, in terms of extents of engagement-involvement, and in terms of specified durations, of where a person is moving across a number of processes of adaptation, we can perhaps come to see more clearly how we work.

 

Margaret Singer

 

Rules for Definitions. I. Not to undertake to define any of the things so well known of themselves that the clearer terms cannot be had to explain them. II. Not to leave any terms that are at all obscure or ambiguous without definition. III. Not to employ in the definition of terms any words but such as are perfectly known or already explained.

 

Blaise Pascal

 

"'Babies of course are not human — they are animals, and have a very ancient and ramified culture, as cats have, and fishes, and even snakes; the same in kind as these, but much more complicated and vivid, since babies are, after all, one of the most developed species of the lower vertebrates. In short, babies have minds which work in terms and categories of their own which cannot be translated into the terms and categories of the human mind.'"

 

Lewis Padgett

 

Darwin grasped the philosophical bleakness with his characteristic courage. He argued that hope and morality cannot, and should not, be passively read in the construction of nature. Aesthetic and moral truths, as human concepts, must be shaped in human terms, not “discovered” in nature. We must formulate these answers for ourselves and then approach nature as a partner who can answer other kinds of questions for us—questions about the factual state of the universe, not about the meaning of human life. If we grant nature the independence of her own domain—her answers unframed in human terms—then we can grasp her exquisite beauty in a free and humble way. For then we become liberated to approach nature without the burden of an inappropriate and impossible quest for moral messages to assuage our hopes and fears. We can pay our proper respect to nature's independence and read her own ways as beauty or inspiration in our different terms.

 

Stephen Jay Gould