Schumacher this was something of a wrong turn, because it meant the devaluation of "science for understanding" or wisdom. One of Schumacher's criticisms is that "science for manipulation" almost inevitably leads from the manipulation of nature to the manipulation of people. Schumacher argues that 'science for manipulation' is a valuable tool when subordinated for wisdom; but until then "science for manipulation" has become a danger to humanity. Schumacher argues that if materialistic scientism grows to dominate science even further, then there will be three negative consequences: Quality of life will fall, because solutions of quantity are incapable of solving problems of quality. 'Science for understanding' will not develop, because the dominant paradigm will prevent it being treated as a serious subject. Problems will become insoluble, because the higher powers of man will atrophy through lack of use. Schumacher argues that the ideal science would have a proper hierarchy of knowledge from pure knowledge for understanding at the top of the hierarchy to knowledge for manipulation at the bottom. At the level of knowledge for manipulation, the aims of prediction and control are appropriate. But as we deal with higher levels they become increasingly absurd. As he says "Human beings are highly predictable as physico-chemical systems, less predictable as living bodies, much less so as conscious beings and hardly at all as self aware persons." The result of materialistic scientism is that humanity has become rich in means and poor in ends. Lacking a sense of higher values Western societies are left with pluralism, moral relativism and utilitarianism, and for Schumacher the inevitable result is chaos. Four fields of knowledge Schumacher identifies four fields of knowledge for the individual: I → inner I → other persons (inner) other persons → I I → the world These four fields arise from combining two pairs: Myself and the World; and Outer Appearance and Inner Experience. He notes that humans only have direct access to fields one and four. Field one is being aware of your feelings and thoughts and most closely correlates to self awareness. He argues this is fundamentally the study of attention. He differentiates between when one's attention is captured by the item it focusses upon, which is when a human being functions much like a machine; and when a person consciously directs their attention according to their choosing. This for him is the difference between "being lived" and living. Field