user10960: According to Buddhism, the cause of all suffering is desire and liberation from desire would lead to the cessation of suffering.
But isn’t curiosity a desire? Is Buddhism against scientific attitude? Is it against scientific research? (as all research is about the desire to find answers to questions.)

user362: Science speaks of experimentation. Buddha speaks of arya experimentation. This isn't something science can comprehend, and is more sophisticated and effective in understanding matter and energy (dark or otherwise). 
For example science would say, "look, the moon could be having on its face the shadow of earth", and devise experimentation accordingly, thus understanding things like solar eclipses. 
A Buddhist, ideally should say, "look, things that rise, change and destroy. This, by its very nature, gives rise to sorrow.", and devise experimentation accordingly, thus understanding the four noble truths. 
Experimenting things other than dhamma is considered "anarya" (not noble) and is discouraged. 

user1005: Curiosity is an ambiguous word. I would replace it by "a wholesome desire to know". And this wholesome desire for understanding and expanding knowledge is a pillar of science and buddhism. Buddhism and science share something in common: objectivity, and seeing things for what they are. This is far more essential than curiosity. 
Now the difference between buddhism and science is that science is driven by the desire for a systemic and usable knowledge, it is not about  experiencing the ultimate nature of things it is about grasping their structural design, we approach various aspect of nature with the intellectual part of our brain, which store knowledge, find patterns and can speculate about future phenomena that will occur and analyze the past ones. Buddhism on the other hand is not interested about speculations, the goal is to intuitively and directly experience an insight of the structures and patterns of nature at the experiential level by using other part of the brain related to consciousness and intuition.
Therefore science and buddhism doesn't contradict each other, but at the same time don't use the same tools and don't share the exact same goal. 

user4900: Strictly speaking, Buddhism doesn't say "desire" is the cause of suffering, but that craving rooted in attachment is the cause of suffering.
Sometimes scientific curiosity is rooted in attachment, but other times it's rooted in wholesome motives such as compassion. Often the motives are a combination of the two. So I think Buddhism is silent on this question. It's up to each inquirer to evaluate their motives, moment to moment.

user295: 
Is Buddhism against scientific attitude? Is it against scientific research? 

Kalama Sutta embodies scientific thinking where nothing should be accepted due to various non scientific reasoning. The non rational reasons are:

Do not go upon what has been acquired by repeated hearing (anussava),
nor upon tradition (paramparā),
nor upon rumor (itikirā),
nor upon what is in a scripture (piṭaka-sampadāna)
nor upon surmise (takka-hetu),
nor upon an axiom (naya-hetu),
nor upon specious reasoning (ākāra-parivitakka),
nor upon a bias towards a notion that has been pondered over (diṭṭhi-nijjhān-akkh-antiyā),
nor upon another's seeming ability (bhabba-rūpatāya),
nor upon the consideration, The monk is our teacher (samaṇo no garū)

and accept because them when you know for yourself at a verified or experiential level that things:

These things are good; 
these things are not blamable; 
these things are praised by the wise; 
undertaken and observed, these things lead to benefit and happiness,

Also not accept based on different sources as immediately truthful and free from fallacies which are:

Oral history
Traditional
News sources
Scriptures or other official texts
Suppositional reasoning
Philosophical dogmatism
Common sense
One's own opinions
Experts
Authorities or one's own teacher

The content should be verified at the experiential level.
This Sutta is also know as Kesa,puttiya Sutta
In addition, Vimansaka Sutta goes to the extend and states that even the Buddha should be examined. 
It is free inquiry and experience that Faith in Buddhism is reinforced than dogmatic belief, which is very scientific.

But isn’t curiosity a desire?

It can be either or both Chanda and Tanha. In the latter cases it is not good. A scientist may crave for results. But a meditator merely observes. Objective observation is more scientific than many scientific results, were due to craving, aversion and ignorance one may have a bias towards the hypothesis.
In science or otherwise craving not not considered a good thing as it keeps us in misery.
In conclusion, buddhism is scientific that you have to rely in:

choiceless, impartial observation (not tainted by corruptions of insight - Vipallasa)
conclusions are made by personal experimentation and verification
out of what you observe and verify just take what is good for oneself and others leaving aside what is not beneficial
in Buddhism the exploration is you come out of craving than fueled by craving. To give trial to the Buddhist path you would need some intellectual curiosity. Unlike scientific endeavours you should not crave for the end result as this will lead to misery and keep the cycle of dependent arising tuning creating more misery in the future.

Also following might be interesting / related: Buddhist point of view in the research process

user8044: The word ‘vijja’—translated here as clear knowing—also means ‘science.’ And just as science implies a method, there is a method—a discipline—underlying the knowledge that leads to Unbinding. If Dhamma equates to ‘vijja’, then the prevailing scientific attitude is ‘a-vijja’, as it leads to more binding. Unlike the Dhamma, the method, the discipline, and ultimately all results of modern/ popular science leads to more binding – resulting in the very opposite of what Buddha taught. 
The curiosity that drives the scientific taught is desire. That is why science will never be able to prove or disprove the truth of the Buddha’s claims. That proof can be found only within the awareness of the person who puts those claims to the test in the way the Buddha recommended: by developing the factors of the noble eightfold path.
Buddhism concerns with feelings, emotions, sensations, and cognition, pointing both to cognitive and emotional causes of suffering. The emotional cause is desire and its negative opposite, aversion. The cognitive cause is ignorance of the way things truly occur, or of three marks of existence: that all things are unsatisfactory, impermanent, and without essential self. This is the opposite of the Scientific attitudes that are rooted in desire as evident in Thanissaro Bhikkhu’s article ‘Pushing the Limits - Desire & Imagination in the Buddhist Path:

”All phenomena, the Buddha once said, are rooted in desire. Everything we think, say, or do — every experience — comes from desire. Even we come from desire. We were reborn into this life because of our desire to be. Consciously or not, our desires keep redefining our sense of who we are. Desire is how we take our place in the causal matrix of space and time. The only thing not rooted in desire is nirvana, for it's the end of all phenomena and lies even beyond the Buddha's use of the word "all."”


user254: No.
I'd say that Buddhism is or can be pro (in favour of) a scientific attitude. The structure of the four noble truths, for example, are analogous to medical thinking: symptoms, cause, cure, and prescription (or, possibly, analogous to the "scientific method": observations, hypothesis, prediction, and experiment).
Also there are different types of "desire": tanha is unwholesome craving, whereas chanda can be wholesome.
Furthermore Buddhism (more-or-less) encourages the proper functioning of lay society: including right livelihood and so on.
And a contemporary Buddhist leader (the Dalai Lama) says that Buddhism has a lot to offer or to add to science (e.g. here) -- or for example here, "The Science for Monks project is a direct result of His Holiness the Dalai Lama’s long-term personal interest in science".
I think it's true though that Buddhism doesn't put faith in merely technological development, any more than it says that the mere accumulation of material wealth is the ultimate solution for all life's problems.
Also, I think that "(idle) curiosity" may be endless: meaning, both "without limit" and "without (or with no good) purpose". But Buddhist Dharma is overtly purposeful and, therefore, limited (see for example Simsapa Sutta). I think it expects endeavour should be harmless, beneficial, benevolent: so I expect it opposes some types of "scientific" Research and Development (notably, probably, of weapons for example). Conversely I think there are scientific fields that have more affinity with Buddhism (possibly medicine or ecology).

For the sake of completeness I think that Buddhism (or some Buddhists) can also be dogmatic: the ancient descriptions of (for example) cosmology and pre-history don't co-exist easily with modern "scientific" theories of astronomy, geoscience, and evolution.
Some contemporary Buddhists might discount or excuse such dogma: for example as the unscientific product of its time; or as a corruption introduced into the (perfect) Dharma during subsequent history; or as having a metaphorical or pedagogical purpose which no longer needs to be taken literally.
Other Buddhists might hold that any doctrine that's canonical is therefore important (in spite of the Kalama sutta mentioned in Suminda's answer) and therefore (as you asked) be "against" modern science and "scientific attitude".
There are also some practices in Buddhist cultures and countries, which might be seen as "superstitious" rather than "scientific". But there are also Buddhists who would view these practices as "superstition" and (therefore) not "true Buddhism".
There are many suttas in which the Buddha seems to use and to encourage the use of  "scientific attitude", as opposed to the superstitions of his time.
People sometimes contrast Buddhism with Religions, which say "This is true because the prophet (or 'the holy book' or 'our tradition') says so" -- whereas I think that Buddhism's attitude is more like "This is true because it stands to reason, is observable."

One more comment -- I see people try to reconcile, compare, and/or compete Buddhism with science: for example, sometimes, saying that the Buddha taught about Atomic Theory well before "atoms" were discovered by modern experiment; or conversely, saying that science's discovery, that seemingly-solid matter is mostly empty space, is comparable to Buddhist doctrines on emptiness (sunyata).
I see them (science and Buddhism) as separate (independent) fields of endeavour and doctrine.
Within science, there's a conventional way to classify the fields of science into layers, e.g. illustrated here:

Each less "pure" discipline is arguably more complex, less simple, and is based on emergent properties of the field below (or to the right of) it.
I'd place Buddhism well to the left of that scale: highly complex, describing properties of complex phenomena (e.g. human beings). It's a study of things like:

subjective experience (suffering and non-suffering)
afflictive and affective obstacles (kilesa)
beneficial or practical qualities (bodhipakkhiyā dhammā)
ethics (sila)
social interaction (brahmaviharas)
wisdom
mahayana ideals and aspirations

Buddhism is a bit ruthless about what it considers on-topic and not. For example people ask, "Is there a Self?" and I think that Buddha's answer is that it's better not to think about that, that there's no view or doctrine about Self which would lead to the goal (of non-suffering).
There's an expression "not even wrong" which is used to describe what seem to  be muddled statements about physics. I like Wikipedia's description of it:

The phrase "not even wrong" describes any argument that purports to be scientific but fails at some fundamental level, usually in that it contains a terminal logical fallacy or it cannot be falsified by experiment (i.e., tested with the possibility of being rejected), or cannot be used to make predictions about the natural world.
The phrase is generally attributed to theoretical physicist Wolfgang Pauli, who was known for his colorful objections to incorrect or sloppy thinking. Rudolf Peierls documents an instance in which "a friend showed Pauli the paper of a young physicist which he suspected was not of great value but on which he wanted Pauli's views. Pauli remarked sadly, 'It is not even wrong'." This is also often quoted as "That is not only not right; it is not even wrong," or "Das ist nicht nur nicht richtig; es ist nicht einmal falsch!" in Pauli's native German.

I especially like the phrase, "Pauli remarked sadly".
In my opinion, Buddhism might describe science in general as neither "right" not "wrong" but as "not even wrong" -- because science more-or-less fails to make useful statements about topics which Buddhism considers important, for example "ethics" or "liberation from suffering" or anything like that.
I think that Saptha's answer and comments are that even when science has pleasant practical applications and consequences, these (and the pursuit of these) don't help to "unbind" people (i.e. to unbind from the "wheel of life").

10960: <p>According to Buddhism, the cause of all suffering is desire and liberation from desire would lead to the cessation of suffering.</p>

<p>But isn’t curiosity a desire? Is Buddhism against scientific attitude? Is it against scientific research? (as all research is about the desire to find answers to questions.)</p>
 362: <p>Science speaks of experimentation. Buddha speaks of <em>arya</em> experimentation. This isn't something science can comprehend, and is more sophisticated and effective in understanding matter and energy (dark or otherwise). </p>

<p>For example science would say, "look, the moon could be having on its face the shadow of earth", and devise experimentation accordingly, thus understanding things like solar eclipses. </p>

<p>A Buddhist, ideally should say, "look, things that rise, change and destroy. This, by its very nature, gives rise to sorrow.", and devise experimentation accordingly, thus understanding the four noble truths. </p>

<p>Experimenting things other than dhamma is considered "anarya" (not noble) and is discouraged. </p>
 1005: <p>Curiosity is an ambiguous word. I would replace it by "a wholesome desire to know". And this wholesome desire for understanding and expanding knowledge is a pillar of science and buddhism. Buddhism and science share something in common: objectivity, and seeing things for what they are. This is far more essential than curiosity. </p>

<p>Now the difference between buddhism and science is that science is driven by the desire for a systemic and usable knowledge, it is not about  <strong>experiencing</strong> the ultimate nature of things it is about grasping their structural design, we approach various aspect of nature with the intellectual part of our brain, which store knowledge, find patterns and can speculate about future phenomena that will occur and analyze the past ones. Buddhism on the other hand is not interested about speculations, the goal is to intuitively and directly experience an insight of the structures and patterns of nature at the experiential level by using other part of the brain related to consciousness and intuition.</p>

<p>Therefore science and buddhism doesn't contradict each other, but at the same time don't use the same tools and don't share the exact same goal. </p>
 4900: <p>Strictly speaking, Buddhism doesn't say "desire" is the cause of suffering, but that <strong>craving rooted in attachment</strong> is the cause of suffering.</p>

<p>Sometimes scientific curiosity is rooted in attachment, but other times it's rooted in wholesome motives such as compassion. Often the motives are a combination of the two. So I think Buddhism is silent on this question. It's up to each inquirer to evaluate their motives, moment to moment.</p>
 295: <blockquote>
  <p>Is Buddhism against scientific attitude? Is it against scientific research? </p>
</blockquote>

<p><a href="https://en.wikipedia.org/wiki/Kalama_Sutta" rel="nofollow noreferrer">Kalama Sutta</a> embodies scientific thinking where nothing should be accepted due to various non scientific reasoning. The non rational reasons are:</p>

<ol>
<li>Do not go upon what has been acquired by repeated hearing (anussava),</li>
<li>nor upon tradition (paramparā),</li>
<li>nor upon rumor (itikirā),</li>
<li>nor upon what is in a scripture (piṭaka-sampadāna)</li>
<li>nor upon surmise (takka-hetu),</li>
<li>nor upon an axiom (naya-hetu),</li>
<li>nor upon specious reasoning (ākāra-parivitakka),</li>
<li>nor upon a bias towards a notion that has been pondered over (diṭṭhi-nijjhān-akkh-antiyā),</li>
<li>nor upon another's seeming ability (bhabba-rūpatāya),</li>
<li>nor upon the consideration, The monk is our teacher (samaṇo no garū)</li>
</ol>

<p>and accept because them when you know for yourself at a verified or experiential level that things:</p>

<ol>
<li>These things are good; </li>
<li>these things are not blamable; </li>
<li>these things are praised by the wise; </li>
<li>undertaken and observed, these things lead to benefit and happiness,</li>
</ol>

<p>Also not accept based on different sources as immediately truthful and free from fallacies which are:</p>

<ol>
<li>Oral history</li>
<li>Traditional</li>
<li>News sources</li>
<li>Scriptures or other official texts</li>
<li>Suppositional reasoning</li>
<li>Philosophical dogmatism</li>
<li>Common sense</li>
<li>One's own opinions</li>
<li>Experts</li>
<li>Authorities or one's own teacher</li>
</ol>

<p>The content should be verified at the experiential level.</p>

<p>This Sutta is also know as <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/35.4a-Kesaputtiya-S-a3.65-piya.pdf" rel="nofollow noreferrer">Kesa,puttiya Sutta</a></p>

<p>In addition, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/35.6-Vimamsaka-S-m47-piya.pdf" rel="nofollow noreferrer">Vimansaka Sutta</a> goes to the extend and states that even the Buddha should be examined. </p>

<p>It is free inquiry and experience that <a href="https://en.wikipedia.org/wiki/Faith_in_Buddhism" rel="nofollow noreferrer">Faith in Buddhism</a> is reinforced than dogmatic belief, which is very scientific.</p>

<blockquote>
  <p>But isn’t curiosity a desire?</p>
</blockquote>

<p>It can be either or both Chanda and Tanha. In the latter cases it is not good. A scientist may crave for results. But a meditator merely observes. Objective observation is more scientific than many scientific results, were due to craving, aversion and ignorance one may have a bias towards the hypothesis.</p>

<p>In science or otherwise craving not not considered a good thing as it keeps us in misery.</p>

<p>In conclusion, buddhism is scientific that you have to rely in:</p>

<ul>
<li>choiceless, impartial observation (not tainted by corruptions of insight - Vipallasa)</li>
<li>conclusions are made by personal experimentation and verification</li>
<li>out of what you observe and verify just take what is good for oneself and others leaving aside what is not beneficial</li>
<li>in Buddhism the exploration is you come out of craving than fueled by craving. To give trial to the Buddhist path you would need some intellectual curiosity. Unlike scientific endeavours you should not crave for the end result as this will lead to misery and keep the cycle of dependent arising tuning creating more misery in the future.</li>
</ul>

<p>Also following might be interesting / related: <a href="https://buddhism.stackexchange.com/questions/14474/">Buddhist point of view in the research process</a></p>
 8044: <p>The word ‘vijja’—translated here as clear knowing—also means ‘science.’ And just as science implies a method, there is a method—a discipline—underlying the knowledge that leads to Unbinding. If Dhamma equates to ‘vijja’, then the prevailing scientific attitude is ‘a-vijja’, as it leads to more binding. Unlike the Dhamma, the method, the discipline, and ultimately all results of modern/ popular science leads to more binding – resulting in the very opposite of what Buddha taught. </p>

<p>The curiosity that drives the scientific taught is desire. That is why science will never be able to prove or disprove the truth of the Buddha’s claims. That proof can be found only within the awareness of the person who puts those claims to the test in the way the Buddha recommended: by developing the factors of the noble eightfold path.</p>

<p>Buddhism concerns with feelings, emotions, sensations, and cognition, pointing both to cognitive and emotional causes of suffering. The emotional cause is desire and its negative opposite, aversion. The cognitive cause is ignorance of the way things truly occur, or of three marks of existence: that all things are unsatisfactory, impermanent, and without essential self. This is the opposite of the Scientific attitudes that are rooted in desire as evident in Thanissaro Bhikkhu’s article <a href="http://www.accesstoinsight.org/lib/authors/thanissaro/pushinglimits.html" rel="nofollow noreferrer">‘Pushing the Limits - Desire &amp; Imagination in the Buddhist Path</a>:</p>

<blockquote>
  <p>”All phenomena, the Buddha once said, are rooted in desire. Everything we think, say, or do — every experience — comes from desire. Even we come from desire. We were reborn into this life because of our desire to be. Consciously or not, our desires keep redefining our sense of who we are. Desire is how we take our place in the causal matrix of space and time. The only thing not rooted in desire is nirvana, for it's the end of all phenomena and lies even beyond the Buddha's use of the word "all."”</p>
</blockquote>
 254: <p>No.</p>
<p>I'd say that Buddhism is or can be pro (in favour of) a scientific attitude. The structure of the four noble truths, for example, are analogous to medical thinking: symptoms, cause, cure, and prescription (or, possibly, analogous to the &quot;scientific method&quot;: observations, hypothesis, prediction, and experiment).</p>
<p>Also there are different types of &quot;desire&quot;: <em><a href="https://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81" rel="nofollow noreferrer">tanha</a></em> is unwholesome craving, whereas <em><a href="https://en.wikipedia.org/wiki/Chanda_(Buddhism)" rel="nofollow noreferrer">chanda</a></em> can be wholesome.</p>
<p>Furthermore Buddhism (more-or-less) encourages the proper functioning of lay society: including right livelihood and so on.</p>
<p>And a contemporary Buddhist leader (the Dalai Lama) says that Buddhism has a lot to offer or to add to science (e.g. <a href="http://www.dalailama.com/messages/buddhism/science-at-the-crossroads" rel="nofollow noreferrer">here</a>) -- or for example <a href="http://scienceformonks.org/about/his-holiness-the-14th-dalai-lama-on-science/" rel="nofollow noreferrer">here</a>, &quot;The Science for Monks project is a direct result of His Holiness the Dalai Lama’s long-term personal interest in science&quot;.</p>
<p>I think it's true though that Buddhism doesn't put faith in merely technological development, any more than it says that the mere accumulation of material wealth is the ultimate solution for all life's problems.</p>
<p>Also, I think that &quot;(idle) curiosity&quot; may be endless: meaning, both &quot;without limit&quot; and &quot;without (or with no good) purpose&quot;. But Buddhist Dharma is overtly purposeful and, therefore, limited (see for example <a href="http://www.accesstoinsight.org/tipitaka/sn/sn56/sn56.031.wlsh.html" rel="nofollow noreferrer">Simsapa Sutta</a>). I think it expects endeavour should be harmless, beneficial, benevolent: so I expect it opposes some types of &quot;scientific&quot; Research and Development (notably, probably, of <em>weapons</em> for example). Conversely I think there are scientific fields that have more affinity with Buddhism (possibly medicine or ecology).</p>
<hr />
<p>For the sake of completeness I think that Buddhism (or some Buddhists) can also be dogmatic: the ancient descriptions of (for example) cosmology and pre-history don't co-exist easily with modern &quot;scientific&quot; theories of astronomy, geoscience, and evolution.</p>
<p>Some contemporary Buddhists might discount or excuse such dogma: for example as the unscientific product of its time; or as a corruption introduced into the (perfect) Dharma during subsequent history; or as having a metaphorical or pedagogical purpose which no longer needs to be taken literally.</p>
<p>Other Buddhists might hold that any doctrine that's canonical is therefore important (in spite of the Kalama sutta mentioned in Suminda's answer) and therefore (as you asked) be &quot;against&quot; modern science and &quot;scientific attitude&quot;.</p>
<p>There are also some practices in Buddhist cultures and countries, which might be seen as &quot;superstitious&quot; rather than &quot;scientific&quot;. But there are also Buddhists who would view these practices as &quot;superstition&quot; and (therefore) not &quot;true Buddhism&quot;.</p>
<p>There are many suttas in which the Buddha seems to use and to encourage the use of  &quot;scientific attitude&quot;, as opposed to the superstitions of his time.</p>
<p>People sometimes contrast Buddhism with Religions, which say &quot;This is true because the prophet (or 'the holy book' or 'our tradition') says so&quot; -- whereas I think that Buddhism's attitude is more like &quot;This is true because it stands to reason, is observable.&quot;</p>
<hr />
<p>One more comment -- I see people try to reconcile, compare, and/or compete Buddhism with science: for example, sometimes, saying that the Buddha taught about Atomic Theory well before &quot;atoms&quot; were discovered by modern experiment; or conversely, saying that science's discovery, that seemingly-solid matter is mostly empty space, is comparable to Buddhist doctrines on emptiness (<em>sunyata</em>).</p>
<p>I see them (science and Buddhism) as separate (independent) fields of endeavour and doctrine.</p>
<p>Within science, there's a conventional way to classify the fields of science into layers, e.g. illustrated <a href="https://xkcd.com/435/" rel="nofollow noreferrer">here</a>:</p>
<p><a href="https://i.stack.imgur.com/bT1qj.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/bT1qj.png" alt="enter image description here" /></a></p>
<p>Each less &quot;pure&quot; discipline is arguably more complex, less simple, and is based on <a href="https://en.wikipedia.org/wiki/Emergence" rel="nofollow noreferrer">emergent</a> properties of the field below (or to the right of) it.</p>
<p>I'd place Buddhism well to the left of that scale: highly complex, describing properties of complex phenomena (e.g. human beings). It's a study of things like:</p>
<ul>
<li>subjective experience (suffering and non-suffering)</li>
<li>afflictive and affective obstacles (<em><a href="https://en.wikipedia.org/wiki/Kleshas_(Buddhism)" rel="nofollow noreferrer">kilesa</a></em>)</li>
<li>beneficial or practical qualities (<em><a href="https://en.wikipedia.org/wiki/Bodhipakkhiy%C4%81dhamm%C4%81" rel="nofollow noreferrer">bodhipakkhiyā dhammā</a></em>)</li>
<li>ethics (<em><a href="http://www.accesstoinsight.org/ptf/dhamma/sila/" rel="nofollow noreferrer">sila</a></em>)</li>
<li>social interaction (<em><a href="http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel006.html" rel="nofollow noreferrer">brahmaviharas</a></em>)</li>
<li>wisdom</li>
<li>mahayana ideals and aspirations</li>
</ul>
<p>Buddhism is a bit ruthless about what it considers on-topic and not. For example people ask, &quot;Is there a Self?&quot; and I think that Buddha's answer is that it's better not to think about that, that there's no view or doctrine about Self which would lead to the goal (of non-suffering).</p>
<p>There's an expression &quot;not even wrong&quot; which is used to describe what seem to  be muddled statements about physics. I like <a href="https://en.wikipedia.org/wiki/Not_even_wrong" rel="nofollow noreferrer">Wikipedia's description</a> of it:</p>
<blockquote>
<p>The phrase &quot;not even wrong&quot; describes any argument that purports to be scientific but fails at some fundamental level, usually in that it contains a terminal logical fallacy or it cannot be falsified by experiment (i.e., tested with the possibility of being rejected), or cannot be used to make predictions about the natural world.</p>
<p>The phrase is generally attributed to theoretical physicist Wolfgang Pauli, who was known for his colorful objections to incorrect or sloppy thinking. Rudolf Peierls documents an instance in which &quot;a friend showed Pauli the paper of a young physicist which he suspected was not of great value but on which he wanted Pauli's views. Pauli remarked sadly, 'It is not even wrong'.&quot; This is also often quoted as &quot;That is not only not right; it is not even wrong,&quot; or &quot;<em>Das ist nicht nur nicht richtig; es ist nicht einmal falsch!</em>&quot; in Pauli's native German.</p>
</blockquote>
<p>I especially like the phrase, &quot;Pauli remarked <em>sadly</em>&quot;.</p>
<p>In my opinion, Buddhism might describe science in general as neither &quot;right&quot; not &quot;wrong&quot; but as &quot;not even wrong&quot; -- because science more-or-less fails to make useful statements about topics which Buddhism considers important, for example &quot;ethics&quot; or &quot;liberation from suffering&quot; or anything like that.</p>
<p>I think that <a href="https://buddhism.stackexchange.com/a/19710/254">Saptha's answer</a> and comments are that even when science has pleasant practical applications and consequences, these (and the pursuit of these) don't help to &quot;unbind&quot; people (i.e. to unbind from the &quot;wheel of life&quot;).</p>
