Science Communication Quotations

“Even for the physicist, the description in plain language will be a criterion of the degree of understanding that has been reached.” - Werner Heisenberg

“One way to find out if you have succeeded (in writing clearly) is to show your draft to colleagues in other specialties. If they do not understand, neither, very probably, will The Lancet’s staff.” – The Lancet

science communication quotations“It is impossible to disassociate language from science … To call forth a concept, a word is needed.” - Antoine Lavoisier (the father of modern chemistry)

“Write for a scientist in another field. Don’t underestimate your readers’ intelligence, but don’t overestimate their knowledge of a particular field. When writing about science, don’t simplify the science; simplify the writing.” - Julie Ann Miller, Editor of Science News

“Most of the fundamental ideas of science are essentially simple, and may, as a rule, be expressed in a language comprehensible to everyone.” – Albert Einstein

Vague forms of speech have so long passed for mysteries of science; and hard words mistaken for deep learning, that it will not be easy to persuade either those who speak or those who hear them, that they are but a hindrance to true knowledge. - John Locke, 1690

“The only answer we’ve come up with for making this move more quickly is that the public has to demand it. When people get something that’s not written clearly, they should call the agency and remind them of their right to plain language.” - Annetta Cheek, Plain Language Coordinator for the National Partnership for Reinventing Government, 1999

“The biggest problem with communication,” according to George Bernard Shaw, “is the illusion that it has been accomplished.” – George Bernard Shaw

“If you cannot – in the long run – tell everyone what you have been doing, your doing has been worthless.” - Erwin Schrodinger (Nobel Prize winner in physics)

“What we write and how well we write it will be a major factor in sustaining public interest and involving parents, educators, and local officials in our efforts. In short, we want to put a new face on the Department’s regulatory documents.” - Gene Hickok, Under Secretary of Education, 2002

“A sentence should never be cruel and unusual.” - William C. Burton, Chairman, The Burton Awards for Legal Achievement

science communication quotations

What is experience made out of?

Nearly all of us understand experiencing as essentially divided into two parts: a subject, the experiencer, who experiences the world from “inside” of the body, and an object, that which is being experienced, the “outside”, usually thought of as “matter”.

what is experienceWhere the “inside” and the “outside” meet, an activity called “the mind” comes into being; its function is making sense of experience. In the process of this sense-making, a sense of self, a “me”, emerges, and becomes a reference point in relation to which the organism, the mind-body system, now experiences the world as “other than me”.

Although to date scientists and philosophers have not been able to clearly articulate the mind-body relationship, the above description tends to be our default or common sense understanding — in the sense that we tend to act as if it was naturally true — of how things stand with regard to experience: we, the personal consciousness, alive in the material world of bodies, things, events and people.

But, for a moment, let’s consider if this common sense conception of experience – experience as something happening to a “me” — reflects our actual experience.

Ask yourself: Have I ever known or seen or sensed or touched an object without knowing or seeing or sensing or touching it? Did I ever come in contact with anything other than my experience? Is there anything in my actual experience that is made of something other than my knowing of or experiencing it? Continue reading

What is abstraction?

We don’t need a complicated theory to understand the basic empirical fact that abstractions — all words and numbers, and all scientific theories, and everything we think we “know” — are not real in the same sense as the phenomena they are pointing to are real.

what is abstractionThe word “car” will not take you across town, nor will the concept “aspirin” cure a headache. Nor does there exists, in the actual world, an abstraction like the number one.

In our actual, direct experience, so quite self-evidently, there is simply the unique singularity of every form of life, real or abstract, and nothing is ever experienced “in general”.

To make sense of the always changing sensations and perceptions, thought constructs — based on direct experience of hearing, touching, tasting, seeing, smelling — abstract objects (“tree”, “cat”, “salty”, “loud”). These abstract objects interact with pre-existent abstract objects (memory), giving us the ability to compare what we think is going on presently to what we remember.

The activity of knowing is thus limited to the way in which our continuously fabricated by thought abstract objects  (“tree”, “cat”, “salty”, “loud”) interact with the abstract objects that constitute memory (past images, sensations, concepts and so on). Knowing never gets as far as things-as-they-exist-objectively because all that knowing can know is always already filtered through a pre-existent matrix of its own conditioning.

For example: we don’t experience a “cat” as an object. What we experience is a set of perceptions and sensations, which we then name using pre-existent set of categories that constitute understanding – “furry”, “purrs”, “soft” – and decide, based on what we already decided a “cat” looks like, that what we are experiencing is indeed a “cat” . Thus, what we tend to think of as our experience of the world — a cat, a tree, a person — is merely experience of an abstract idea!

Meanwhile, what is actually, or “empirically”, being experienced before abstraction, before all ideas, is simply the activity of hearing, touching, tasting, seeing and smelling.

So while for practical purposes we pretend that our experiences “come from” objects that are real apart from our knowing them, perhaps on some level we do have a hunch that what is in fact “empirical” in knowing are (always one-of-a-kind and without precedent) perceptions and sensations, and that all else is simply ideas and concepts imposed on this direct sensory experiencing.

In fact,  no “things” or objects can be experienced directly as they exist apart from our experiencing them.

Let’s go further: let’s say we pick up two grains of sand and say of them “two”, or refer to a four-legged furry form as “cat”. In doing so, in thus constructing an abstract object, we have no choice but to leave out of the abstracting process those attributes of each grain of sand and each actual cat which differentiate it from all other forms.

That is, we leave out of the process of abstraction-making the aspects of experience that make a particular thing recognizable as singular and unique. If we don’t, our “abstract objects” simply don’t work — we will have made an abstract object of very limited practical value if we suppose that the concept “cat” means “a cranky Siamese named Steve”.

This is both the cost and the benefit of abstraction: we trade what is directly given in experience for the ability to work with experience and communicate what we think we find to others.

Abstractions are real

what is abstractionStill, the point is not that abstractions are not real, but rather that their reality is different than the reality of the forms they are pointing to.

In our actual experience, abstractions are as real and singular as what they are pointing to — each occupying a specific space-time “location” — but they are real as abstractions, and are not generalities or universals. 

In our example above, the concept or the sound “two” or “cat” can be used in the real world to do whatever the concept or the sound “two” or “cat” can do in any given context. But whatever these abstractions do, they are always acting in a specific here and now, or as particulars. (Again, since in our actual experience no two situations or experiences are ever the same, nothing can be said to exist in the same way across all situations, or in general.)

It is therefore safe to say that on examining experience we cannot find anything at all that is truly general about sounds, names or forms — all of these are one-off creations of the process of sense-making, or translating direct sensation and perception into functional abstract objects. To say that abstractions have “general qualities” — and by and large we tend to believe that they do — is to privilege a made up idea over our actual experience, a gesture closer to ideology than science.

Knowing this may help us understand that abstractions have little to do with what is true about the world — despite what Dawkins and Sagan would have us believe, for example — and are instead a useful tool that our species uses to work with experience so as to enable us to survive and adapt to the environment.

We could further realize, for instance, that the form “cat” does not really exist apart from the sound and the concept “cat”, or that Canada is an abstract (rather than real) place, or that the “Theory of Evolution” is a sound attached to an abstract object, which can function in whatever way it can function at any given time and place, but is not universally true.

Indeed, understanding how abstractions work may reveal to us that science — right from the start and in principle — is a tool-making rather than a truth-yielding activity. It also sets up for us a framework from which to launch further inquiry into the nature of science, and thus science communication as well.

Related articles:

science communication manifesto

 what is abstraction

Science Communication Manifesto?

The other day Plain Language Science staff put together a kind of (controversial) science communication manifesto revolving around the concept of incommensurability – the fact that, on the one hand, all science communication, and all scientific activity as such, always takes place in a one-of-a-kind context.

science communication manifestoOn the other, that there appears to be no meta-context — no objective or universal conceptual framework from the point of view of which to apprehend this activity.

Indeed, in trying to understand the meta-context of science we are always forced to use non-universal categories. Categories either derived from our ever-changing actual experience, and so not able to encompass all possible experience (and only the latter would make them truly universal). Or categories that are imposed on experience (e.g. “Reason”), and so are abstract (i.e. not real).

This dilemma has been at the heart of what is known as the rationalism-empiricism dispute since the dawn of science and philosophy, and its lessons will be of interest to all science communicators.
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