ABSTRACT
Regardless of the understandings of philosophy and science, humans live in what could be called the real world and must contend with the wide range of contradictions and experiences that are encountered. This involves life as an aspect of the universe along with all other aspects and life as a social being that has emerged on earth. Two comments or problems regarding human cognition arise from the interpretations of Chomsky and Wittgenstein. First, it is difficult to argue that instantaneous thoughts regarding the beauty of a flower occur without reference to previous cultural experience, indeed human experience that extends over thousands of years. A feeling of sadness when reading a story, or looking at a painting, does not occur in a vacuum, but within a context of human experience and activity involving nations, communities, families and individuals. It is possible to intellectualise where these feelings and emotions come from, but it is not possible to separate the various and interwoven factors of causation. In a process of idealisation, science does attempt to conduct experiments in isolation from the totality of reality, so that some indication of principles can be discerned without the complexity of social, technological and physical environments. It is also not possible to prevent humans in thinking about, discussing and investigating these outcomes either in private, quiet moments, or together in groups. In fact, when serious events happen that may cause collective delight or distress, people seek celebration or solace in each other as they express both satisfaction and support. That is, while feelings and emotions are difficult to speak, they do not remain silent. Second, in suggesting that science and metaphysics are fundamentally different, it is possible to argue that one should not dominate the other, a supposed problem that has been identified since the Enlightenment period. On the other hand, in posing this dichotomy, it separates two types of person, with two types of thinking. This stands in contrast to the concept of an integrated consciousness, capable of engaging a wide range of experience and problems, as required. Scientists may draw upon the extent of cultural and scientific understanding when considering their projects, especially in the planning stages of clarifying their intent, approaches to knowledge and research methodologies. The everyday work of scientists, technologists and engineers for example, may have close overlap with that of artists, politicians and priests as they seek to understand the essential nature of the tasks they face and in whose interests they work. This argument suggests great connections and commonalities across the universe and across societies that should be integrated across education systems as well.
