“Philosophy is any culture’s pole of maximum abstraction, or intrinsically experimental intelligence, expressing the liberation of cognitive capabilities from immediate practical application, and their testing against ‘ultimate’ problems at the horizon of understanding.”

—  Nick Land

"What is Philosophy? (Part 1)" http://www.xenosystems.net/what-is-philosophy/ (2013)

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Nick Land 58
British philosopher 1962

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“It is absolutely in the interest of India to have a vigorous school of research in fundamental physics, for such a school forms the spearhead of research not only in less advanced branches of physics but also in problems of immediate practical application in industry.”

Homi J. Bhabha (1909–1966) 1909-1966, Indian nuclear physicist

In his proposal to the Sir Dorab Tata Trust for establishing a "vigorous school of research in fundamental physics [in India]", which would later be the Tata Institute of Fundamental Research; as quoted in the "Homi Jehangir Bhabha" profile at the Vigyan Prasar Science Portal.
Context: There is at the moment in India no big school of research in the fundamental problems of physics, both theoretical and experimental. There are, however, scattered all over India competent workers who are not doing as good work as they would do if brought together in one place under proper direction. It is absolutely in the interest of India to have a vigorous school of research in fundamental physics, for such a school forms the spearhead of research not only in less advanced branches of physics but also in problems of immediate practical application in industry. If much of the applied research done in India today is disappointing or of very inferior quality it is entirely due to the absence of sufficient number of outstanding pure research workers who would set the standard of good research and act on the directing boards in an advisory capacity … Moreover, when nuclear energy has been successfully applied for power production in say a couple of decades from now, India will not have to look abroad for its experts but will find them ready at hand. I do not think that anyone acquainted with scientific development in other countries would deny the need in India for such a school as I propose.
The subjects on which research and advanced teaching would be done would be theoretical physics, especially on fundamental problems and with special reference to cosmic rays and nuclear physics, and experimental research on cosmic rays. It is neither possible nor desirable to separate nuclear physics from cosmic rays since the two are closely connected theoretically.

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“Let me start a different/ analysis by recalling an idea from Max Weber. He characterized cultural modernity as the separation of the substantive reason expressed in religion and metaphysics into three autonomous spheres. They are science, morality and art. These came to be differentiated because the unified world-views of religion and metaphysics fell apart. Since the 18th century, the problems inherited from these older world-views could be arranged so as to fall under specific aspects of validity: truth, normative rightness, authenticity and beauty. They could then be handled as questions of knowledge, or of justice and morality, or of taste. Scientific discourse, theories of morality, Jurisprudence, and the production and criticism of art could in turn be institutionalized. Each domain of culture could be made to correspond to cultural professions in which problems could be dealt with as the concern of special experts. This professionalized treatment of the cultural tradition brings to the fore the intrinsic structures of each of the three dimensions of culture. There appear the structures of cognitive-instrumental, of moral-practical and of aesthetic-expressive rationality, each of these under the control of specialists who seem more adept at being logical in these particular ways than other people are. As a result, the distance grows between the culture of the experts and that of the larger public. What accrues to culture through specialized treatment and reflection does not immediately and necessarily become the property of everyday praxis. With cultural rationalization of this sort, the threat increases that the life-world, whose traditional substance has already been devalued, will become more and more impoverished.”

Manuel Castells (1942) Spanish sociologist (b.1942)

Source: Modernity — An Incomplete Project, 1983, p. 8-9

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