Not til the late nineteenth century was the doctrine of the subordination of time and change seriously challenged. Bergson and William James, animated by different motives and proceeding by different methods, then installed change at the very heart of things. Bergson took his stand on the primacy of life and consciousness, which are notoriously in a state of flux. He assimilated that which is completely real in the natural world to them, conceiving the static as that which life leaves behind as a deposit as it moves on. From this point of view he criticized mechanistic and teleological theories on the ground that both are guilty of the same error, although from opposite points. Fixed laws which govern change and fixed ends toward which changes tend are both the products of a backward look, one that ignores the forward movement of life. They apply only to that which life has produced and has then left behind in its ongoing vital creative course, a course whose behavior and outcome are unpredictable both mechanistically and from the standpoint of ends.
John Dewey
This new philosophy, however, was far from giving the temporal an inherent position and function in the constitution of things. Change was acting on the side of man but only because of fixed laws which governed the changes that take place. There was hope in change just because the laws that govern it do not change.
John Dewey
However fully man may recognise cosmic laws he will never be able to change them, because they are not his work. But every form of his social existence, every social institution which the past has bestowed on him as a legacy from remote ancestors, is the work of men and can be changed by human will and action or made to serve new ends. Only such an understanding is truly revolutionary and animated by the spirit of the coming ages. Whoever believes in the necessary sequence of all historical events sacrifices the future to the past. He explains the phenomena of social life, but he does not change them. In this respect all fatalism is alike, whether of a religious, political or economic nature. Whoever is caught in its snare is robbed thereby of life's most precious possession; the impulse to act according to his own needs. It is especially dangerous when fatalism appears in the gown of science, which nowadays so often replaces the cassock of the theologian; therefore we repeat: The causes which underlie the processes of social life have nothing in common with the laws of physical and mechanical natural events, for they are purely the results of human purpose, which is not explicable by scientific methods. To misinterpret this fact is a fatal self-deception from which only a confused notion of reality can result.
Rudolf Rocker
The main point about liberalism is that it wants to go elsewhere, not to stand still. Though today the contrary impression may sometimes be caused by the fact that there was a time when liberalism was more widely accepted and some of its objectives closer to being achieved, it has never been a backward-looking doctrine. There has never been a time when liberal ideals were fully realized and when liberalism did not look forward to further improvement of institutions. Liberalism is not averse to evolution and change; and where spontaneous change has been smothered by government control, it wants a great deal of change of policy.
Friedrich Hayek
What's wrong with changing things? Now, I wonder if this self-canceling, centerpoised personality of yours leads you to look at things defensively. I want you to try to detach yourself from yourself and try to see your own viewpoint from the outside, objectively. You are afraid of losing your balance. But change need not unbalance you; life's not a static object, after all. It's a process. There's no holding still. Intellectually you know that, but emotionally you refuse it. Nothing remains the same from one moment to the next, you can't step into the same river twice. Life-evolution-the whole universe of space/time, matter/energy—existence itself—is essentially change.
Ursula K. Le Guin
My main professional interest during the 1970s has been in the dramatic change of concepts and ideas that has occurred in physics during the first three decades of the century, and that is still being elaborated in our current theories of matter. The new concepts in physics have brought about a profound change in our world view; from the mechanistic conception of Descartes and Newton to a holistic and ecological view, a view which I have found to be similar to the views of mystics of all ages and traditions.
Fritjof Capra
Dewey, John
DeWolfe, Ronald (born L. Ron Hubbard
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