“I have argued that a religion or a philosophy cannot speak about facts of the world – if it does, it is now or will eventually be wrong – but it can and should speak about the relevance and ranking of facts and observations.”

Interview with Bill Neely https://www.youtube.com/watch?v=45odEv_1DAY (July 2016) on " NBC: Exclusive Interview with Bashar al-Assad https://www.nbcnews.com/news/world/syria-s-president-bashar-al-assad-speaks-nbc-news-n608746"

Polanski : His Life and Films (1982)

Interview with CNN's chief medicine reporter Sanjay Gupta (April 2015) https://www.youtube.com/watch?v=hGQTpxjbwaM.

Source: Saint Anything

Source: The structure of social action (1937), p. 8

Remarks after the Solvay Conference (1927)
Context: I consider those developments in physics during the last decades which have shown how problematical such concepts as "objective" and "subjective" are, a great liberation of thought. The whole thing started with the theory of relativity. In the past, the statement that two events are simultaneous was considered an objective assertion, one that could be communicated quite simply and that was open to verification by any observer. Today we know that 'simultaneity' contains a subjective element, inasmuch as two events that appear simultaneous to an observer at rest are not necessarily simultaneous to an observer in motion. However, the relativistic description is also objective inasmuch as every observer can deduce by calculation what the other observer will perceive or has perceived. For all that, we have come a long way from the classical ideal of objective descriptions.
In quantum mechanics the departure from this ideal has been even more radical. We can still use the objectifying language of classical physics to make statements about observable facts. For instance, we can say that a photographic plate has been blackened, or that cloud droplets have formed. But we can say nothing about the atoms themselves. And what predictions we base on such findings depend on the way we pose our experimental question, and here the observer has freedom of choice. Naturally, it still makes no difference whether the observer is a man, an animal, or a piece of apparatus, but it is no longer possible to make predictions without reference to the observer or the means of observation. To that extent, every physical process may be said to have objective and subjective features. The objective world of nineteenth-century science was, as we know today, an ideal, limiting case, but not the whole reality. Admittedly, even in our future encounters with reality we shall have to distinguish between the objective and the subjective side, to make a division between the two. But the location of the separation may depend on the way things are looked at; to a certain extent it can be chosen at will. Hence I can quite understand why we cannot speak about the content of religion in an objectifying language. The fact that different religions try to express this content in quite distinct spiritual forms is no real objection. Perhaps we ought to look upon these different forms as complementary descriptions which, though they exclude one another, are needed to convey the rich possibilities flowing from man's relationship with the central order.

"An Interview with former U.S. Ambassador to Russia, Michael McFaul" in LA Times High School Insider https://highschool.latimes.com/carnegie-mellon-university/an-interview-with-former-u-s-ambassador-to-russia-michael-mcfaul/ (30 August 2019)

[O] : Introduction, 0.7
Semiotics and the Philosophy of Language (1984)
Context: A philosophy does not play its role as an actor during a recital; it interacts with other philosophies and with other facts, and it cannot know the results of the interaction between itself and other world visions. World visions can conceive of everything, except alternative world visions, if not in order to criticize them and to show their inconsistency. Affected as they are by a constitutive solipsism, philosophies can say everything about the world they design and very little about the world they help to construct.

August 1945. Quoted in "The Soviet Union Since World War II" - Page 4 - by American Academy of Political and Social Science, Philip Edward Mosely - History - 1949