Anirban Chowdhury

“Closely examined, whether historically or in the contemporary laboratory, that enterprise seems an attempt to force nature into the preformed and relatively inflexible box that the paradigm supplies. No part of the aim of normal science is to call forth new sorts of phenomena; indeed those that will not fit the box are often not seen at all. Nor do scientists normally aim to invent new theories, and they are often intolerant of those invented by others.1 Instead, normal-scientific research is directed to the articulation of those phenomena and theories that the paradigm already supplies. Perhaps these are defects. The areas investigated by normal science are, of course, minuscule; the enterprise now under discussion has drastically restricted vision. But those restrictions, born from confidence in a paradigm, turn out to be essential to the development of science. By focusing attention upon a small range of relatively esoteric problems, the paradigm forces scientists to investigate some part of nature in a detail and depth that would otherwise be unimaginable.”
― Thomas S. Kuhn, The Structure of Scientific Revolutions

“Observation and experience can and must drastically restrict the range of admissible scientific belief, else there would be no science. But they cannot alone determine a particular body of such belief. An apparently arbitrary element, compounded of personal and historical accident, is always a formative ingredient of the beliefs espoused by a given scientific community at a given time. That”
― Thomas S. Kuhn, The Structure of Scientific Revolutions

“Then I went down to the banks of the Yamuna River and said a prayer, asking for the strength to become a Baul and never to give up and go back home and submit to my father. With that prayer on my lips, I threw my sacred thread into the river. ‘For me, that ended for ever my identity as a Brahmin. That very day I changed my name. I had been Dev Kumar Bhattacharyya – any Bengali knows that that is a Brahmin name, with all the privileges that go with it. But a Baul has to name himself as a Das – a slave of the Lord – so I became simple Debdas Baul. The Brahmins had rejected me, so I rejected them, just as I rejected their whole horrible idea of caste and the divisions it creates. I”
― William Dalrymple, Nine Lives: In Search of the Sacred in Modern India

“Does it really help to imagine that there is some one full, objective, true account of nature and that the proper measure of scientific achievement is the extent to which it brings us closer to that ultimate goal?”
― Thomas S. Kuhn, The Structure of Scientific Revolutions