“In this chapter I want to raise the question partly in jest but partly also in seriousness whether the concept of the image cannot become the abstract foundation of a new science, or at least a cross-disciplinary specialization. As I am indulging in the symbolic communication of an image of images I will even venture to give the science a name — Eiconics — hoping thereby to endow it in the minds of my readers with some of the prestige of classical antiquity. I run some risk perhaps of having my new science confused with the study of icons. A little confusion, however, and the subtle overtones of half-remembered associations are all part of the magic of the name.”
Robert A. Solo (1994) commented: "Curiously, and quite independently of the publication of the The Image, there did occur in the 1950s and in the decades that followed a revolutionary transformation of the social and behavioral sciences associated with the term structuralism, which hinged on the concept and study of the image (call it cognitive structure, or paradigm, or episteme, or ideology). This was the case in the work of Jean Piaget in psychology, of Thomas Kuhn and Michael Foucault in the history and philosophy of science, of Noam Chomsky in linguistics, of Claude Levi Strauss in anthropology, and others. Though The Image was the first and in my view by far the finest American structuralist essay, it had no visible impact on economics... The economist's image of his world is alas very difficult to penetrate and even more difficult to change."
Source: 1950s, The Image: Knowledge in Life and Society, 1956, p. 128
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Kenneth E. Boulding 163
British-American economist 1910–1993Related quotes
Address to the Society for Psychical Research (1897)
Context: Let me specially apply this general conception of the impossibility of predicting what secrets the universe may still hold, what agencies undivined may habitually be at work around us.
Telepathy, the transmission of thought and images directly from one mind to another without the agency of the recognized organs of sense, is a conception new and strange to science. To judge from the comparative slowness with which the accumulated evidence of our society penetrates the scientific world, it is, I think, a conception even scientifically repulsive to many minds. We have supplied striking experimental evidence; but few have been found to repeat our experiments, We have offered good evidence in the observation of spontaneous cases, — as apparitions at the moment of death and the like, — but this "evidence has failed to impress the scientific world in the same way as evidence less careful and less coherent has often done before. Our evidence is not confronted and refuted; it is shirked and evaded as though there were some great a priori improbability which absolved the world of science from considering it. I at least see no a priori improbability whatever. Our alleged facts might be true in all kinds of ways without contradicting any truth already known. I will dwell now on only one possible line of explanation, — not that I see any way of elucidating all the new phenomena I regard as genuine, but because it seems probable I may shed a light on some of those phenomena. All the phenomena of the universe are presumably in some way continuous; and certain facts, plucked as it were from the very heart of nature, are likely to be of use in our gradual discovery of facts which lie deeper still.
The Race of My Life: An Autobiography Milkha Singh (2013)
Source: Star Maker (1937), Chapter XIII: The Beginning and the End; 3. The Supreme Moment and After (p. 161)
The Structure of Scientific Revolutions (1962), Preface
'Perfect Fluency' interview with Scott Rosenberg, University of Wyoming Campus, Oct. 2010.
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