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By Ellen Grigsby

Examining POLITICS is a finished exam of the sector of political technological know-how. Taking a comparative method, it examines various subfields of political technological know-how, together with tools, political thought, comparative politics, diplomacy, and U.S. politics. Exhaustive in its assurance of the cloth, studying POLITICS employs an in depth selection of bins, tables, charts, graphs, photographs, and cartoons to carry the reader's realization.

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Two issues are involved. First, science often affects our lives; therefore, do scientists not have an ethical obligation to weigh the consequences of these effects and determine whether the effects serve the common good? How is the common good to be understood, and how are our conceptions of the common good affected by our circumstances as members of powerful or powerless constituencies? Second, science seeks knowledge, but what if the pursuit of knowledge causes suffering? 74 Political scientists cannot escape these questions.

Those close to it know better because social science is replete with instances in which it summarily dismisses what it does not wish to admit as fact. The dismissals are not based on empiricism but on the upholding of Baconian idols. It has become an idol of social science, Spence teaches, that hierarchy and power are inevitable in human society. Evidence to the contrary (altruism, relationships of affection rather than power, and so on) is dismissed as trivial and irrelevant. 73 Can Science Avoid Coming into Conflict with Ethics?

A close look at this process of refinement reveals how science can redefine itself in order to better compete with alternative naming systems (as Converse might call them) or myths (as Spence might suggest). In 1925, Tennessee biology teacher John Scopes was brought to trial for teaching evolutionary science in violation of a state law prohibiting instruction in any doctrine contrary to the Christian Bible. The case became a forum for discussing the nature of science itself. Scientists came forward in defense of Scopes and explained their view that science was a discipline thoroughly distinct from religion but entirely compatible with it; they said science was a discipline dealing with the domain of here-and-now facts, whereas religion consisted of faith and spirituality.

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