Philosophers Maarten Boudry and Massimo Pigliucci have recently edited a volume of essays on the theme of scientism. The contributions to Science Unlimited? The Challenges of Scientism range from sympathetic to scientism to highly critical.
I’m aiming to write a series of blog posts reviewing the book, organised by major themes, though knowing me the “reviewing” task is likely to play second fiddle to arguing in favour of scientism.
Of course the term “scientism” was invented as a pejorative and so has been used with a range of meanings, many of them strawmen, but from the chapters of the book emerges a fairly coherent account of a “scientism” that many would adopt and defend.
This brand of scientism is a thesis about epistemology, asserting that the ways by which we find things out form a coherent and unified whole, and rejecting the idea that knowledge is divided into distinct domains, each with a different “way of knowing”. The best knowledge and understanding is produced by combining and synthesizing different approaches and disciplines, asserting that they must mesh seamlessly. Continue reading →
Scientism is the claim that science is the only source of knowledge.
Let’s accept this definition, though it’s important to note that no-one defending such a thesis would interpret “science” in a narrow sense, but would regard it broadly as including the gathering of empirical evidence and rational analysis and conceptualising about that evidence. Thus, “scientism” would not, for example, deny that historians can generate knowledge, it would instead claim that they are doing so using methods that are pretty much the same as those used also by scientists. The differences in approach then arise from the pragmatics of what sort of evidence is accessible, not from their being distinct and separate “ways of knowing”.
The philosophical case that Hall presents is based on the problem of induction. No amount of observing a regularity proves that it will still hold tomorrow. The supposition that it will requires a “uniformity of nature” thesis that the future will be like the past, and since we cannot obtain empirical evidence from the future, that thesis — it is claimed — cannot be proven by science. Continue reading →
Theos Think Tank have been asking people whether they regard religions as violent. By their own admission, they didn’t entirely like the results.
Nearly half (47%) agreed that “the world would be a more peaceful place if no one was religious”. Fully 70% said that: “Most of the wars in world history have been caused by religions”.
Faced with that, Theos’s Nick Spencer took some comfort from the fact that “only 32% agreed that religions were inherently violent”. Only? So one-in-three British people thinks that religions are inherently violent and this merits an “only”? Continue reading →
“Is there anyone (other than slave holders and Nazis) who would argue that slavery and the Holocaust are not really wrong, absolutely wrong, objectively wrong, naturally wrong?”
Yes, I would (and I don’t think I’m either a slave holder or a Nazi). That quote ends Michael Shermer’s recent defence of moral realism on his Skeptic blog.
My disagreement with Shermer comes down to what we even mean by morality being “objective” rather than “subjective”. Indeed this particular disagreement can account for a lot of people talking past each other. Shermer explains: Continue reading →
With the launch of NASA’s TESS satellite due this very day, this is a popular-level account of TESS and exoplanet hunting that I wrote for The Conversation (and which has been re-published by the BBC Focus Magazine). Actually this is my version, prior to their editing.
Previous generations have looked up at the stars in the night sky and wondered whether they are also orbited by planets; our generation is the first to find out the answer. We now know that nearly all stars have planets around them, and as our technology improves we keep finding more. NASA’s newest satellite, TESS (the Transiting Exoplanet Survey Satellite), scheduled for launch on Monday, will extend the hunt for small, rocky planets around nearby, bright stars. Continue reading →
How does one best persuade people to favour a secular and science-based view of life? That’s the topic of Jeff Haley and Dale McGowan’s new book: Sharing Reality: How to Bring Secularism and Science to an Evolving Religious World (of which the authors kindly gave me a review copy). [Amazon.co.uk link; amazon.com link]
They start by discussing how not to do it. They quote Neil deGrasse Tyson’s remarks to Richard Dawkins:
“And it’s the facts plus the sensitivity [that], when convolved together, create impact. I worry that your methods, and how articulately barbed you can be, end up simply being ineffective.” It’s significant that Tyson didn’t complain that Dawkins’s approach was unpleasant or disrespectful. He said it was ineffective. His argument is that Dawkins’s own presumed goal of convincing others that his ideas are worthy and important is short-circuited by a failure to consider the state of the mind on the receiving end of those ideas.
It’s a common complaint, that Dawkins is too acerbic and dismissive of religious opinion, appearing to talk down to people. For example, Emily Willoughby writes:Continue reading →
The cosmological “multiverse” model talks about regions far beyond the observable portion of our universe (set by the finite light-travel distance given the finite time since the Big Bang). Critics thus complain that it is “unfalsifiable”, and so not science. Indeed, philosopher Massimo Pigliucci states that instead: “… the notion of a multiverse should be classed as scientifically-informed metaphysics”.
Sean Carroll has recently posted an article defending the multiverse as scientific (arXiv paper; blog post). We’re discussing here the cosmological multiverse — the term “multiverse” is also used for concepts arising from string theory and from the many-worlds interpretation of quantum mechanics, but the arguments for and against those are rather different. Continue reading →