demanded of them by social institutions, and their understanding of these demands. Human psychology, understanding, and mode of explanation are broadly conceived in Marxist terms, as part of the organization of production. As the coherency between the forces of production and the organization of production breaks down, understanding breaks down too, and with it people's ability to function socially. Scientific explanation Newman and his colleagues locate bourgeois science as a mode of investigation and explanation of world-historical importance. From a Marxist perspective, the development of scientific technology has been crucial to whatever coherence exists between the forces of capitalist production and their organization. It is thus a major factor in what has made capitalism historically progressive. As this coherence breaks down, however, the adequacy of science as a universal mode of understanding is challenged. Such are the historical origins of the critique of bourgeois science (beginning with Marx, and finding expression eventually, in some form, in the discoveries of Einstein, Gödel, and Quine). Bourgeois science is dualistic as a mode of explanation. As a method to be practiced, in arriving at its conclusions it makes a fundamental distinction between the initial conditions and the phenomena that can be deduced from them by the application of the appropriate method. The deductive mode of explanation attempts to understand what happens in light of what has happened before as a precondition. It sees the inputs (the conditions) as producing a predictable output. This happens to be progressive (that is, it works very well) when the fields of application are the laws of motion of inert matter (and other physical sciences and their associated technologies). However, in the realm of human activity, this eliminates subjectivity as a factor. Thus, the method to be practiced of dualistic science is to be distinguished from the monistic practice of method. On Freud's dualistic understanding, human beings and their subjectivity are produced by society, but society itself is produced by fixed inputs. On Marx's account, there is a dialectic. Human beings and their subjectivity are produced by society and society itself is produced by these same human beings. (See Theses on Feuerbach.) Thus, on Freud's view, there is no accounting for the transformation of society – and therefore no accounting for human development. It is simply left out. Thus, what follows deductively does not follow historically. Such is the case with human emotions and subjectivity. If activity is