Development Scientific temper as a notion existed for a long time, and the origin of the term is unknown. The exact terminology became frequently used in the mid-19th century. A Jesuit scholar Thomas  Hughes gave a short definition in 1893, saying, "A scientific temper... means a scrupulous and rigid exactness... [which] is the outcome of exact science."  Bertrand Russell used the example of Albert Einstein to explain the meaning of scientific temper:  Beginning in 1946, Jawaharlal Nehru, the first Prime Minister of independent India, popularized the use of the phrase "scientific temper" to further propagate the notion. He gave a descriptive explanation in The Discovery of India:    Nehru wrote that the scientific temper goes beyond the domains to which science is conventionally understood to be limited to, and deals also with the consideration of ultimate purposes, beauty, goodness and truth. He contended that the scientific temper is the opposite of the method of religion, which relies on emotion and intuition and is (mis)applied "to everything in life, even to those things which are capable of intellectual inquiry and observation." While religion tends to close the mind and produce "intolerance, credulity and superstition, emotionalism and irrationalism", and "a temper of a dependent, unfree person", a scientific temper "is the temper of a free man." He also indicated that the scientific temper goes beyond objectivity and fosters creativity and progress. He envisioned that the spread of scientific temper would be accompanied by a shrinking of the domain of religion, and "the exciting adventure of fresh and never ceasing discoveries, of new panoramas opening out and new ways of living, adding to [life's] fullness and ever making it richer and more complete." He also stated, "It is science alone that can solve the problems of hunger and poverty, of insanitation and illiteracy, of superstition and deadening custom and tradition, of vast resources running to waste, of a rich country inhabited by starving people."
Development Scientific temper as a notion existed for a long time, and the origin of the term is unknown. The exact terminology became frequently used in the mid-19th century. A Jesuit scholar Thomas Aloysius Hughes gave a short definition in 1893, saying, "A scientific temper... means a scrupulous and rigid exactness... [which] is the outcome of exact science." In his Conway Memorial Lecture in 1922, Bertrand Russell used the example of Albert Einstein to explain the meaning of scientific temper: We have had in recent years a brilliant example of the scientific temper of mind in the theory of relativity and its reception by the world. Einstein, a German-Swiss-Jew pacifist, was appointed to a research professorship by the German Government in the early days of the War; his predictions were verified by an English expedition which observed the eclipse of 1919, very soon after the Armistice. His theory upsets the whole theoretical framework of traditional physics; it is almost as damaging to orthodox dynamics as Darwin was to Genesis. Yet physicists everywhere have shown complete readiness to accept his theory as soon as it appeared that the evidence was in its favour. But none of them, least of all Einstein himself, would claim that he has said the last word. He has not built a monument of infallible dogma to stand for all time. There are difficulties he cannot solve; his doctrines will have to be modified in their turn as they have modified Newton’s. This critical undogmatic receptiveness is the true attitude of science. Beginning in 1946, Jawaharlal Nehru, the first Prime Minister of independent India, popularized the use of the phrase "scientific temper" to further propagate the notion. He gave a descriptive explanation in The Discovery of India: The scientific temper points out the way along which man should travel. It is the temper of a free man. We live in a scientific age, so we are told, but there is little evidence of this temper in the people anywhere or even their leaders. What is needed is the scientific approach, the adventurous and yet critical temper of science, the search for truth and new knowledge, the refusal to accept anything without testing and trial, the capacity to change previous conclusions in the face of new evidence, the reliance on observed fact and not on pre-conceived theory, the hard discipline of the mind—all this is necessary, not merely for the application of science but for life itself and the solution of its many problems. Nehru wrote that the scientific temper goes beyond the domains to which science is conventionally understood to be limited to, and deals also with the consideration of ultimate purposes, beauty, goodness and truth. He contended that the scientific temper is the opposite of the method of religion, which relies on emotion and intuition and is (mis)applied "to everything in life, even to those things which are capable of intellectual inquiry and observation." While religion tends to close the mind and produce "intolerance, credulity and superstition, emotionalism and irrationalism", and "a temper of a dependent, unfree person", a scientific temper "is the temper of a free man." He also indicated that the scientific temper goes beyond objectivity and fosters creativity and progress. He envisioned that the spread of scientific temper would be accompanied by a shrinking of the domain of religion, and "the exciting adventure of fresh and never ceasing discoveries, of new panoramas opening out and new ways of living, adding to [life's] fullness and ever making it richer and more complete." He also stated, "It is science alone that can solve the problems of hunger and poverty, of insanitation and illiteracy, of superstition and deadening custom and tradition, of vast resources running to waste, of a rich country inhabited by starving people."
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Aloysius
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In his Conway Memorial Lecture in 1922,
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We have had in recent years a brilliant example of the scientific temper of mind in the theory of relativity and its reception by the world. Einstein, a German-Swiss-Jew pacifist, was appointed to a research professorship by the German Government in the early days of the War; his predictions were verified by an English expedition which observed the eclipse of 1919, very soon after the Armistice. His theory upsets the whole theoretical framework of traditional physics; it is almost as damaging to orthodox dynamics as Darwin was to Genesis. Yet physicists everywhere have shown complete readiness to accept his theory as soon as it appeared that the evidence was in its favour. But none of them, least of all Einstein himself, would claim that he has said the last word. He has not built a monument of infallible dogma to stand for all time. There are difficulties he cannot solve; his doctrines will have to be modified in their turn as they have modified Newton’s. This critical undogmatic receptiveness is the true attitude of science.
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The scientific temper points out the way along which man should travel. It is the temper of a free man. We live in a scientific age, so we are told, but there is little evidence of this temper in the people anywhere or even their leaders.
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What is needed
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is the scientific approach, the adventurous and yet critical temper of science, the search for truth and new knowledge, the refusal to accept anything without testing and trial, the capacity to change previous conclusions in the face of new evidence, the reliance on observed fact and not on pre-conceived theory, the hard discipline of the mind—all this is necessary, not merely for the application of science but for life itself and the solution of its many problems.