“What might be called, perhaps somewhat grandiloquently, the Epistemological Question has received rather scant attention at the hands of economists. There are, of course, a number of epistemological questions, some of which lie more in the province of the philosopher than they do the economist or the social scientist. The one with which I am particularly concerned here is that of the role of knowledge in social systems, both as a product of the past and as a determinant of the future.”

—  Kenneth E. Boulding

Source: 1960s, The economics of knowledge and the knowledge of economics, 1966, p. 1, cited in: Brian Chi-ang Lin (2007) " A New Vision of the Knowledge Economy http://newdoc.nccu.edu.tw/teasyllabus/205016255002/JOES%20(July%202007).pdf"

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Kenneth E. Boulding 163
British-American economist 1910–1993

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“There are, of course, a number of epistemological questions, some of which lie more in the province of the philosopher than they do the economist or the social scientist. The one with which I am particularly concerned here is that of the role of knowledge in social systems, both as a product of the past and as a determinant of the future.”

Kenneth E. Boulding (1910–1993) British-American economist

Source: 1960s, The economics of knowledge and the knowledge of economics, 1966, p. 1

“There were many Hayeks: Hayek, the political scientist; Hayek, the economist; Hayek, the philosopher of social science; Hayek, the psychologist. Even in these different roles, he played many parts.”

Mark Blaug (1927–2011) British economist

Hayek revisited (1993)

“The ability to work with systems of general equilibrium is perhaps one of the most important skills of the economist — a skill which he shares with many other scientists, but in which he has perhaps a certain comparative advantage.”

Kenneth E. Boulding (1910–1993) British-American economist

Source: 1950s, The Skills of the Economist, 1958, p. 15

“It is from the scope and wisdom of the economists of the past that we must reap the knowledge with which to face the future.”

Robert L. Heilbroner book The Worldly Philosophers

Source: The Worldly Philosophers (1953), Chapter XI, Beyond the Economic Revolution, p. 317

John McCarthy photo

“Intelligence has two parts, which we shall call the epistemological and the heuristic. The epistemological part is the representation of the world in such a form that the solution of problems follows from the facts expressed in the representation. The heuristic part is the mechanism that on the basis of the information solves the problem and decides what to do.
[…]
The right way to think about the general problems of metaphysics and epistemology is not to attempt to clear one's own mind of all knowledge and start with 'Cogito ergo sum' and build up from there. Instead, we propose to use all of our knowledge to construct a computer program that knows. The correctness of our philosophical system will be tested by numerous comparisons between the beliefs of the program and our own observations and knowledge.”

John McCarthy (1927–2011) American computer scientist and cognitive scientist

John McCarthy and Patrick J. Hayes. " Some Philosophical Problems from the Standpoint of Artificial Intelligence http://www-formal.stanford.edu/jmc/mcchay69.html", Sect. 2.1, Machine Intelligence 4, ed. Donald Michie (Elsevier, 1969), p. 463 ff., ISBN 0444197443
1960s

“Economists and technologists bring the "bits", but it requires the social scientists and humanists to bring the "wits."”

Kenneth E. Boulding (1910–1993) British-American economist

Attributed to Kenneth Boulding in Michael H. Prosser, K. S. Sitaram (1999) Civic Discourse: Intercultural, International, and Global Media. p. 11
1990s and attributed

“The history of the Austrian school remains unfinished, and what happens in the future may influence interpretations of the past as much as what has already occurred. An increasing number of economists, however, believe that a reconceptualization of the role the Austrian school has played in academic economics from the 1870s to the present would be more accurate than the prevailing view.”

Alan O. Ebenstein (1959) American political scientist, educator and author

Hayek's Journey: The Mind of Friedrich Hayek (2003)

Kwame Nkrumah photo

“I learnt to see philosophical systems in the context of the social milieu which produced them. I therefore learnt to look for social contention in philosophical systems. It is of course possible to see the history of philosophy in diverse ways, each way of seeing it being in fact an illumination of the type of problem dealt with in this branch of human thought. It is possible, for instance, to look upon philosophy as a series of abstract systems. When philosophy is so seen, even moral philosophers, with regrettable coyness, say that their preoccupation has nothing to do with life. They say that their concern is not to name moral principles or to improve anybody's character, but narrowly to elucidate the meaning of terms used in ethical discourse, and to determine the status of moral principles and ru1es, as regards the obligation which they impose upon us. When philosophy is regarded in the light of a series of abstract systems, it can be said to concern itself with two fundamental questions: first, the question 'what there is'; second, the question how 'what there is' may be explained. The answer to the first question has a number of aspects. It lays down a minimum number of general under which every item in the world can and must be brought. It does this without naming the items themselves, without furnishing us with an inventory, a roll-call of the items, the objects in the world. It specifies, not particu1ar objects, but the basic types of object. The answer further implies a certain reductionism; for in naming only a few basic types as exhausting all objects in the world, it brings object directly under one of the basic types.”

Kwame Nkrumah (1909–1972) Pan Africanist and First Prime Minister and President of Ghana

Source: Consciencism (1964), Philosophy In Retrospect, pp. 5-6.

Ludwig Wittgenstein photo

“It is one of the chief skills of the philosopher not to occupy himself with questions which do not concern him.”

Ludwig Wittgenstein (1889–1951) Austrian-British philosopher

Journal entry (1 May 1915)
1910s, Notebooks 1914-1916

Albert Einstein photo

“How does it happen that a properly endowed natural scientist comes to concern himself with epistemology?”

Albert Einstein (1879–1955) German-born physicist and founder of the theory of relativity

Obituary for physicist and philosopher Ernst Mach (Nachruf auf Ernst Mach), Physikalische Zeitschrift 17 (1916), p. 101
1910s
Context: How does it happen that a properly endowed natural scientist comes to concern himself with epistemology? Is there not some more valuable work to be done in his specialty? That's what I hear many of my colleagues ask, and I sense it from many more. But I cannot share this sentiment. When I think about the ablest students whom I have encountered in my teaching — that is, those who distinguish themselves by their independence of judgment and not just their quick-wittedness — I can affirm that they had a vigorous interest in epistemology. They happily began discussions about the goals and methods of science, and they showed unequivocally, through tenacious defense of their views, that the subject seemed important to them.
Concepts that have proven useful in ordering things easily achieve such authority over us that we forget their earthly origins and accept them as unalterable givens. [Begriffe, welche sich bei der Ordnung der Dinge als nützlich erwiesen haben, erlangen über uns leicht eine solche Autorität, dass wir ihres irdischen Ursprungs vergessen und sie als unabänderliche Gegebenheiten hinnehmen. ] Thus they might come to be stamped as "necessities of thought," "a priori givens," etc. The path of scientific progress is often made impassable for a long time by such errors. [Der Weg des wissenschaftlichen Fortschritts wird durch solche Irrtümer oft für längere Zeit ungangbar gemacht. ] Therefore it is by no means an idle game if we become practiced in analysing long-held commonplace concepts and showing the circumstances on which their justification and usefulness depend, and how they have grown up, individually, out of the givens of experience. Thus their excessive authority will be broken. They will be removed if they cannot be properly legitimated, corrected if their correlation with given things be far too superfluous, or replaced if a new system can be established that we prefer for whatever reason.

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