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Scientism doesn't exist

by: fairleft

Tue Jan 26, 2010 at 16:48:12 PM EST


Gzodik asked vox humana a good question on that OOtvos diary:

Who are these "scientismists"? Names?  Quotes from an actual practitioner of scientism, saying these things you (and your blockquote) are accusing them of saying?

by:  @ Fri Jan 22, 2010 at 23:32:54 PM EST

Vox had found a definition from a perfectly reputable source, a PBS television series:

Scientism

Unlike the use of the scientific method as only one mode of reaching knowledge, scientism claims that science alone can render truth about the world and reality. Scientism's single-minded adherence to only the empirical, or testable, makes it a strictly scientifc worldview, in much the same way that a Protestant fundamentalism that rejects science can be seen as a strictly religious worldview. Scientism sees it necessary to do away with most, if not all, metaphysical, philosophical, and religious claims, as the truths they proclaim cannot be apprehended by the scientific method. In essence, scientism sees science as the absolute and only justifiable access to the truth.

And yet, no one during any of the eight long interviews found on that PBS Faith and Reason television series website ever uses the word 'scientism'. No scientismists were found, which backs up gzodik. So, where are these scientismians hiding?? Heck, it even has to be asked, by CFeagans (in 2006): Does Scientism Exist?

I think the answer's a big fat NOPE.  . . .

fairleft :: Scientism doesn't exist
CFeagans writes (emphasis added):

The topic of "scientism" keeps coming up in conversations with both those who criticize the rigorous demands of the scientific method as well as through a short monograph on the internet . . . with the title, Carl Sagan: Prophet of Scientism [David N. Menton, Ph.D., 1991, Missouri Association for Creation, Inc.].

Interestingly enough, the term scientism exists among scholarly references and refers to the notion that science and the scientific method can be used to explain all that can be observed or experienced in the universe. This is consistent with logical positivism, which holds that there is an objectively knowable universe.

However, a different use of scientism has been co-opted, which implies that there are those within science that are to be derided as extremists or, at the very least, alarmists who reject critical thought and reason by denying "both the special revelation of truth and the existence of a sovereign, supernatural and external being (Menton 1991)." The assumption here is that science generally accepts the supernatural and spiritual "revelations" as valid methods of obtaining truths.

More often than not, the sources of these implications and assumptions originate with theistic proponents of creation mythology. Some, however, tactically avoid the direct association with creation and supernaturalism as if to provide plausible deniability if directly called on either to produce evidence or supporting references. It is, after all, difficult to logically prove that which cannot be tested, and the intellectual and educated theist wisely avoids this. The tactic, instead, appears to be to assert that there is a subculture called scientism, which is a moral and extremist faction of real science.

The overall thesis of this assertion seems to suggest that scientism as an extremist faction of science is somehow a danger to society, perhaps with its rampant atheism and certainly with its naturalistic and materialistic views of the universe.

Menton's paper on the subject made Carl Sagan the focus of the anti-scientism movement . . .

What then is the purpose of criticizing notable figures of science with charges of "scientism" and of starting a "religion?"

For the theistic apologetics of creationism and it's guise under the form of "intelligent" design, this question's answer lies in an agenda to justify beliefs and promote doubt among believers. Indeed, the much talked about "wedge strategy" dictates, among it's goals, to seed doubt among lay persons regarding the validity of the science behind evolutionary processes in order to further the creationist agenda.

If there really is a conflict between religion and science, it is that some beliefs sustained by religious faith cannot be tested and proven or disproven making use of the scientific method. Faith and the scientific method are strangers to one another. In 2005 Spiked asked 250 well-known scientists and science educators If You Could Teach the World Just One Thing, and Lee Silver, Princeton professor of biology answered as follows:

The discipline of science is as far removed from faith as anything can possibly be

High-profile critics of science, from the left and the right sides of the political spectrum, often claim that science is just another form of faith - no different from any religion. Scientists, these critics say, have faith in the belief that science explains everything. The name attached to this supposed faith is 'scientism' . . .

Although scientific theories are usually constructed to explain previously unexplained results, they are only meaningful if they lead to empirical predictions of future events, or properties of the natural world that are not otherwise anticipated. Isaac Newton's laws of motion and gravity predict the dates of irregular lunar eclipses, which would otherwise be unexpected. Newton's laws are also used today, to predict an extraordinary number of ordinary daily events.

Theories that provide more accurate predictions and interpretations of the natural world eventually win, in the intellectual marketplace of scientific ideas. Sometimes, well-established theories - like Newton's - are superseded, not because they are fundamentally wrong, but because they express an approximation of the natural world that is later refined or generalised. So Albert Einstein's theories of relativity incorporate and go beyond Newton's laws, yet it is clear to physicists that these theories still do not represent the final word. When predictions do not pan out, an honest scientist must be ready to discard or modify their theory, no matter how dear the theory may be to their heart.

Steadfast belief in the truth of a proposition that is not supported by scientific theory or evidence - or, indeed, in the truth of a proposition that flies in the face of empirical evidence - is the definition of faith. Good science is an enemy of faith, and faith is an enemy of good science.

Don't get me wrong - I am a scientist with hopes and dreams. But I do not hold 'faith' in anything. Instead, I view the future in terms of probabilities. The Sun has come up every morning of my life, and I have every reason to think it will do so for the rest of my days. There is, however, a slight chance that I am wrong. I think my friends will come to my aid, if I need them in future, but again I might be wrong. Science and hope are different from scientism or faith.

Academic critics of science, as a discipline, are mostly irrelevant today. Instead, society is faced with covert religionists and spiritualists, who distort science and manipulate its language, to convince the public at large of the truth of their faith-based claims.

In the USA, the Catholic and Protestant fundamentalists who dominate George W Bush's national bioethics commission claim that 'scientific evidence' proves a newly fertilised embryo is a human being. As a result, these fundamentalists claim, human beings are murdered in the derivation of embryonic stem cells. In Western Europe, scientific theories and empirical data are routinely misrepresented or ignored by organic food enthusiasts, who hold steadfast to a faith in the goodness of Mother Nature and the danger of biotechnology. . . .

Lee Silver is author of books including Remaking Eden: Cloning, Genetic Engineering and the Future of Humankind? (buy this book from Amazon (UK) or Amazon (USA)), and Mouse Genetics: Concepts and Applications (buy this book from Amazon (UK) or Amazon (USA)). See his website.

Is anyone critical of Silver's point? On the same general topic, Richard Dawkins provides the following example:

At the present we think DNA really is a double helix. If ever that's found to be false we throw it out of the window and we start again, and we don't try to rediscover some inner symbolic meaning, which is exactly what they're trying to do with things like the Book of Genesis. They have thrown it out as historical fact, which is what it always was thought to be, and which many of its authors presumably intended it to be -- and they have now replaced it with a symbolic meaning: the true meaning of the Book of Genesis is this that or the other. You know the kind of thing I'm talking about. I think that it is a waste of time. I think it's nonsense.

Gzodik and CFeagans are right, 'scientism' is a red herring and hiding behind it is bringing creationism and other non-provable bullshit into science classrooms. Otherwise, I don't see what the big fuss is. Lighten up: disbelieve or believe but don't do either too deeply, blindly, or passionately. In that direction, read this: How to Spot Atheists and Report Them to the FBI.

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No, no, no. (4.00 / 2)
There are no "practitioners of scientism." I never said there were. It is not a religion; it is a belief in a philosophy guided by an unprovable postulate. A term which has been appropriated in some cases by the right, but a legitimate term in its origins.

pbs was the quickest link to make to a standard definition of the term, by the way, but by no means the only one.

Do you prefer skeptic's dictionary? Do you see the references to Wittgenstein? That entry's links to articles from 1997 and 2002, the latter in Scientific American?

A link to a British site from 1995 that traces some of the ideas of "materialistic scientism" back through social Darwinism and eugenics (hmmmm....)

From the theological side, here is a Catholic use of the term from 1981, used in the theological/philosophical sense it is referred to in my linked definition and in my own arguments at this site. Note this article praises Carl Sagan for his science and popularization thereof, but criticizes him for unprovable philosophical assertions and offers what the author sees as equally valid metaphors.

I don't know how you feel about The University of Illinois Press, but here is a scholarly treatise that uses the definition in the same manner, tracing the origin of these beliefs back to the Enlightenment.

Though he makes use of the term in a slightly different fashion, Joseph Margolis' book from Cornell Press reflects on the "Unraveling of Scientism," scientism here defined as

the conviction that an unyielding reductionism, applied universally but in an exemplary way in the sciences, can provide a convincing account of the most important philosophical puzzles of the human world, those centered on the nature of the objective world, our knowledge of reality, language, and human existence.

Are you seeing the theme here?

Another interesting explanation of the term from The University of Colorado - Denver by Martin Ryder:

Scientism is a philosophical position that exalts the methods of the natural sciences above all other modes of human inquiry. Scientism embraces only empiricism and reason to explain phenomena of any dimension, whether physical, social, cultural, or psychological. Drawing from the general empiricism of The Enlightenment, scientism is most closely associated with the positivism of August Comte (1798-1857) who held an extreme view of empiricism, insisting that true knowledge of the world arises only from perceptual experience. Comte criticized ungrounded speculations about phenomena that cannot be directly encountered by proper observation, analysis and experiment. Such a doctrinaire stance associated with science leads to an abuse of reason that transforms a rational philosophy of science into an irrational dogma (Hayek, 1952). It is this ideological dimension that we associate with the term scientism. Today the term is used with pejorative intent to dismiss substantive arguments that appeal to scientific authority in contexts where science might not apply. This over commitment to science can be seen in epistemological distortions and abuse of public policy.

Note that he acknowledges the change of the term to the pejorative at the end of his paragraph. Note that he, too, traces the first strains of this philosophical belief system to the Enlightenment.

Finally, here is a quite recent essay explaining this philosophy, its rationale and its inherent dangers.

There are no "practitioners," but there are adherents. "Believers," we call them.

Is this any clearer?


By the way, I note, (3.33 / 3)
and not sardonically (well, okay, maybe a little sardonically - mea culpa), that Mr. Silver avoids examining or admitting his own faith in the scientific method itself as the ultimate and eternal arbiter of worthwhile truth. He merely presents it as a fait accompli in his first premise without undergoing the pesky task of actually having to prove it - science's own criterion for observable phenomena. In other words, he confirms the "scientism" term's philosophical base even as he tries to deny its validity.

The difficulty people have is in fact making the distinction between science itself, which Mr. Silver does indeed describe very eloquently and to my amateur eye correctly, and the faith that the process of conducting science will eventually indeed discover all that is worth knowing and discovering. He attempts to make the second claim by merely linking it with the first, which IS NOT GOOD SCIENCE. It is false cause. He can't prove that. He wants it to be true.

Why is this so hard to see? Because people who are quite rational in their field of specialty - science - are quite blind to their own flaws of logic and their own belief systems when it comes to philosophy. In that field, they obfuscate and equivocate with the best Medieval theologian.

So, yes, as a matter of fact, I am critical of Mr. Silver's point when it comes to an objective view of his own philosophical prejudices.

This does not negate any of his work in the field he knows much better - science. It does look as if he may want to avoid further meta-philosophical discussion, though.


[ Parent ]
New misappropriations are always ticklish to explain (3.50 / 2)
Especially if you're coming from a certain background - no offense. I for one agree totally with what you've posted and I'm an atheist...by general definition at least.

Philosophical misappropriation is a natural symptom of unregulated mass media, unfortunately. You could say it's the 21th c. intellectual scourge. And the righteous counterinsurgencies are underfunded.

Probably I'm just talking smack, but I've been seeing this used almost daily as PR strategy by one group or another; prejudicial parsing is now a career.  


[ Parent ]
Absolutely correct. (3.75 / 4)
Did you notice I avoided saying "right"...? Heh.

What you are talking about makes it almost impossible to discuss anything worthwhile anymore without worrying that one is using a word that has become "loaded" in certain circles.

I don't think my "PUFOPS" is going to go anywhere, though.

The key, it seems to me, is to get people of this mindset to acknowledge that atheism and science are not synonyms. Once the discussion gets to that point, then it's possible to talk about one, the other, or even both, in a sensible way.


[ Parent ]
'FWIW' (4.00 / 1)
I ♥ "PUFOPS".

[ Parent ]
truer words have never been spoken: (2.33 / 3)
What you are talking about makes it almost impossible to discuss anything worthwhile anymore without worrying that one is using a word that has become "loaded" in certain circles.

Gzodik agreed or at least rated "3. Good Point" in response to my answering his question with "quants", physicists hired by Wall Street who developed and sold the investment world on the "scientific" validity and safety of an entire array of financial debt instruments which turned out to be the root cause of the credit market crash in 2008, most notably "credit default swaps," the acceptable risk of which was validated by complex mathematical formulas developed by physicists.

AIG is the poster boy for scientism run amok.

What do you get when the "scientist" writing this dairy ignores the readily available information from the dairy upon which he is commenting? Its not science, thats for sure.

A memorable perversion of the scientific method in the legal realm was the analysis of exit polls to "prove" voting fraud in Ohio in 2004. In that theory, the exit poll data led to statistical "probabilities" that cheating occurred. Now, cheating no doubt occurred, but scientific "probabilities" do not equate to legal "proof", even if you accept that anonymously taken exit polls are a 100% accurate reflection of the actual voting, which itself is unproveable. Yet, many many people in the whiteysphere were unshaken in their belief that the statistical analysis of exit polls "proved" voter fraud and demanded the election results be overturned on this evidence alone.



[ Parent ]
Where does Silver express (4.00 / 1)
"the faith that the process of conducting science will eventually indeed discover all that is worth knowing and discovering"?

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep

[ Parent ]
It's not there. (4.00 / 1)
But let's be clear on my argument, I state and I quote CFeagans that there are two scientisms, the one associated with Comte (The assertion that everything will eventually be explained by the scientific method, by 'science'), and the one associated with strange bedfellows Merton and the PBS program Faith and Reason ("Scientism sees it necessary to do away with most, if not all, metaphysical, philosophical, and religious claims, as the truths they proclaim cannot be apprehended by the scientific method. In essence, scientism sees science as the absolute and only justifiable access to the truth.")

There are, I suppose, a few believers in the first kind of scientism, and I think you can find this in some of Dawkins' thinking. Frankly, I don't care (and my essay isn't about) if some people believe in this kind of assertion, since it has no relevance I can see to public policy.

My essay claims there are no well-known advocates of the second, apparently sinister kind of scientism, the kind Merton and (obviously) the Faith and Reason producers condemn. I await any evidence that such individuals exist or that those beliefs are widespread. If such beliefs were to exist and gather influence, I would oppose them. If they don't exist and their pretend existence is part of a "'wedge strategy' [that] dictates, among it's goals, to seed doubt among lay persons regarding the validity of the science" of evolution, global warming, and so on . . . well, that seems to be the case at this point, doesn't it?

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep


[ Parent ]
What are "claims", as used here? (0.00 / 0)
("Scientism sees it necessary to do away with most, if not all, metaphysical, philosophical, and religious claims, as the truths they proclaim cannot be apprehended by the scientific method. In essence, scientism sees science as the absolute and only justifiable access to the truth."

Gawd, what bullshit...


[ Parent ]
I took it to mean (0.00 / 0)
"premises."

The word is admittedly ambiguous.


[ Parent ]
Silver pulls a couple of neat rhetorical tricks (5.00 / 1)
that are very clever, but transparent once again nonetheless. Let me go through:

Scientists, these critics say, have faith in the belief that science explains everything.

That is not quite what I have seen writers say, critics or otherwise. The term as originally defined in philosophy is that science eventually could explain everything, not that it does. The distinction is important.

belief in the truth of a proposition that is not supported by scientific theory or evidence - or, indeed, in the truth of a proposition that flies in the face of empirical evidence - is the definition of faith. Good science is an enemy of faith, and faith is an enemy of good science.

Faith in such things as the concept of "good science"? I believe this is intentional ambiguity. Does he employ the word "good" in the sense of "well-done," or in a "value" sense? Is "bad science" the ally of faith?

Is science the enemy of propositions such as "Mankind is inherently good"? One could believe in the truth of such a proposition, but how could it be supported by scientific theory or evidence? It is not a scientific proposition in the first place, nor was it intended to be one. Really? This makes it the enemy of "good science," whatever that means?

Don't get me wrong - I am a scientist with hopes and dreams. But I do not hold 'faith' in anything. Instead, I view the future in terms of probabilities. The Sun has come up every morning of my life, and I have every reason to think it will do so for the rest of my days. There is, however, a slight chance that I am wrong. I think my friends will come to my aid, if I need them in future, but again I might be wrong. Science and hope are different from scientism or faith.

What an odd paragraph! I know most people consider hopes and dreams under the laws of probability... don't you? Why, that's not a function of hope or faith at all! Are hope and faith interchangeable? If not, why is he confusing them in his argument? If so, then how is he not exhibiting faith? Does he even know what faith means? Faith is not certainty, either. Otherwise, it would be... ummm... "certainty".

Academic critics of science, as a discipline, are mostly irrelevant today.

One's eyes fall to the word "mostly," don't they? And what does he cite to prove such a sweeping statement? Nothing I can see but changing the subject. I have not seen much academic criticism of science per se. Have you? Is that what you see me doing?



[ Parent ]
good as in well-done (i.e., scientific method science) (3.00 / 1)
It's apparent that ('bad') poorly done science -- based on recent experience with global warming screw-ups, for instance -- is a friend of faith, because for some it damages the credibility of well-done science (i.e., scientific-method science).

"Mankind is inherently good" doesn't seem testable by the scientific method. Here again, I assume Comte-ian scientismists, if there are any still around, would disagree with me, and would believe, I guess, that someday we'll be able to test for inherentness and goodness in humans. But, like I said, I don't really care and don't think this kind of scientism matters at all for public policy, so kick its ass at will, vox.

But what about the second, sinister scientism, which I claim doesn't exist in the public universe:

Scientism sees it necessary to do away with most, if not all, metaphysical, philosophical, and religious claims, as the truths they proclaim cannot be apprehended by the scientific method.

Who are these scientismists who want to "do away" with the ethical claim "Mankind is inherently good"? They don't exist.

As for Silver, I think he's going too far in a quest to be 'literary' and strike a phrase, and probly should've written something much more mundane like:

When faith makes truth claims that are testable by the scientific method, good science is an enemy of faith, and faith is an enemy of good science.

And, about this:

I know most people consider hopes and dreams under the laws of probability... don't you?

I don't think about (is that what you mean by consider?) hopes and dream as ruled by or dependent on (not sure what you mean by 'under') the laws of probability. I guess I don't get what's upsetting you about that paragraph, which strikes me as a little odd too.

I'm just doing my thing, which is basically defending the title of this diary. I'm not sure what you're attacking, exactly.

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep


[ Parent ]
That should be even more mundane: (4.00 / 2)
When faith makes truth claims that are testable by the scientific method and shows those claims as wrong or highly probably wrong, good science is an enemy of faith, and faith is an enemy of good science.


For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep

[ Parent ]
Yes. That's it. (0.00 / 0)
I think here you get at maybe what he should have been saying. I'm not completely convinced that that was actually what he was saying.

[ Parent ]
Yes but who knows? (4.00 / 1)
Anyway, there are apparently Comtean scientismists, but not exactly famous, who think 'everything' will eventually be shown or disproved by the scientific method. See gzodik below and have at him. Faith against faith, battle royale!

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep

[ Parent ]
Faith is offended and threatened by its proclamations being tested by science. (4.00 / 1)

Faith is statement. Science is questions.

Ne'er the twain shall meet, save on the field of combat.

That's where the faithist whining comes from.

And faith never complains honestly.

It never has a case, or it would be testable.

Faith is defined as untestable. Learn that.

Theories are testable. Faith never is.

And the funny thing is, faithists sorta hate the real world.

Even though it's wonderful, seen through the science eye.


[ Parent ]
Yes the typikkkal scientists argument is always predicated on the assumption (2.67 / 3)
that good science is practiced in the realm of science. Silver misses the point entirely, if the point he is making coincides with Failreft's point. Which is debatable

Bad science is still science if its practiced within the discipline of scientific inquiry.

Scientism involves the misuse of or misidentification of scientific method for applications outside the bounds of scientific inquiry. Pseudo-science is a close relative of scientism. In fact, you could say the concepts generally sleep together if not married.

The whiteysphere practices a form of pseudo-social science.

Personalization of issues
Tight social groups and granfalloons, authoritarian personality, suppression of dissent, and groupthink can enhance the adoption of beliefs that have no rational basis. In attempting to confirm their beliefs, the group tends to identify their critics as enemies.[53]
Assertion of claims of a conspiracy on the part of the scientific community to suppress the results.[54]
Attacking the motives or character of anyone who questions the claims (see Ad hominem fallacy).[55]

Adherents and examples can be found in this thread!

Another really good example is the misuse of "science" in criminal justice...d'uh. ARSON INVESTIGATIONS! People have been put to death because juries automatically believe in the "science" of arson investigation, which it turns out isn't based on scientific principles at all, but a collection of historic "old wives tales" handed down thru generations by untrained police investigators and given a patina of "scientific" legitimacy!

http://www.newyorker.com/repor...


[ Parent ]
This New Y orker article is really very fascinating in a number of ways relating to the misuse of "science" and "criminal justice" (3.50 / 2)
One was which scientists were used as expert witnesses to help convict an innocent man. One was a psychiatrist who testified that Willingham was a "severe psychopath" intent on murdering his children through the act of arson.

Of course, this was a practical application of scientism, and the doctor's testimony worked very effectively on the jury because his opinion was that of a scientist.

This Dr. by the way, had a nickname in the DA's office: "Dr. Death."

RIOTOUS!

Ironically, it was a scientist who felt guilty about making his fortune creating new and better bombs who eventually debunked the pseudo-science underlying arson investigation. He was able to save some lives thru experiments and testimony, but not Willingham, who was refused pardon by Republikkkan Gov. Rick Perry, even after Hurst testified on Willingham's behalf.

A child prodigy who was raised by a sharecropper during the Great Depression, Hurst used to prowl junk yards, collecting magnets and copper wires in order to build radios and other contraptions. In the early sixties, he received a Ph.D. in chemistry from Cambridge University, where he started to experiment with fluorine and other explosive chemicals, and once detonated his lab. Later, he worked as the chief scientist on secret weapons programs for several American companies, designing rockets and deadly fire bombs-or what he calls "god-awful things." He helped patent what has been described, with only slight exaggeration, as "the world's most powerful nonnuclear explosive": an Astrolite bomb. He experimented with toxins so lethal that a fraction of a drop would rot human flesh, and in his laboratory he often had to wear a pressurized moon suit; despite such precautions, exposure to chemicals likely caused his liver to fail, and in 1994 he required a transplant. Working on what he calls "the dark side of arson," he retrofitted napalm bombs with Astrolite, and developed ways for covert operatives in Vietnam to create bombs from local materials, such as chicken manure and sugar. He also perfected a method for making an exploding T-shirt by nitrating its fibres.

His conscience eventually began pricking him. "One day, you wonder, What the hell am I doing?" he recalls. He left the defense industry, and went on to invent the Mylar balloon, an improved version of Liquid Paper, and Kinepak, a kind of explosive that reduces the risk of accidental detonation. Because of his extraordinary knowledge of fire and explosives, companies in civil litigation frequently sought his help in determining the cause of a blaze. By the nineties, Hurst had begun devoting significant time to criminal-arson cases, and, as he was exposed to the methods of local and state fire investigators, he was shocked by what he saw.

Many arson investigators, it turned out, had only a high-school education. In most states, in order to be certified, investigators had to take a forty-hour course on fire investigation, and pass a written exam. Often, the bulk of an investigator's training came on the job, learning from "old-timers" in the field, who passed down a body of wisdom about the telltale signs of arson, even though a study in 1977 warned that there was nothing in "the scientific literature to substantiate their validity."



[ Parent ]
No, 'the typikkkal scientists argument is NOT (3.00 / 2)
predicated on the assumption that good science is practiced in the realm of science.'

Type something up when you find me or Silver doing that.

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep


[ Parent ]
I dont find you a typical scientist. I dont find you a scientist at all, in fact. (2.50 / 2)
Silver's stance isn't really addressing the "scientism" argument, its simply extolling the scientific method. No one's arguing that. My critique is based on the ease with which science becomes applied in areas where its not valid. Thats not necessarily a problem created by scientists, probably a fault of laypeople for accepting claims of science unskeptically.

There is a very strong correlation though, isnt there, between atheism and the "belief" in reason and empirical knowledge? This "belief" in science is definitely present in Dawkins, and Otvos and Gzodik, although Gzodik claims he's simply defending science from the religious nuts. I find that more farfetched conspiracy theory thinking exacerbated by teh google's polarizing effects. He provided links. "Republikkkan War on Science" or wtf. ALl links lead to one guy.

Politics, finance, criminal justice, are areas recently perverted by erroneous applications of science. "Belief" in science tends to beget more pseudo-science, although not when practiced by scientists in teh proper fields of inquiry. I provided RL examples of problems with the misuse of science. Credit Default Swaps. Politics of global warming (no problem there with the science per se, but with its overt politicization). Arson investigation. Expert trial witnesses with Doctorates in Science who willfully distort justice and get away with it because their opinions are considered "scientifically" expertby lay people on the jury and thus not considered with "reasonable doubt". Read the Willingham case. It contains several instances of "scientism" as well as pseudo-science.



[ Parent ]
Like I said above... (0.00 / 0)
This "belief" in science is definitely present in Dawkins, and Otvos


[ Parent ]
Who are these adherents of the second sort of scientism, (3.00 / 1)
that CFeagans and Silver refer to?

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep

[ Parent ]
Well, let's try (2.00 / 1)
Sanford Lakoff, UCSD:

What, then, does rest on biblical authority, if not the account of creation or miracles or the belief in resurrection? What exactly is left to counter scientism? What remains, it seems, is not theology or creedal, ritualistic religion but humanistic, philosophical rationalism.

I brought his name up before... Steven Pinker?

This point, the foundation of my field, cognitive science, is one that I have made repeatedly, at length, and with all the expository power I can muster. The mind is not the brain but it is, as I say, "what the brain does" (Mr. Kass's parsing overlooks the crucial word "does"). By this I mean the brain's ability to manipulate information in ways that mirror logical, statistical, and other normative principles. As many philosophers have shown, this dissolves the apparent mystery that the brain is a physical object but can traffic in abstract ideas involving meaning and truth.

Mr. Kass is free to use the word "soul" to refer to the software of the brain, but he is mistaken if he thinks that this equation, free of any conception of divine provenance or survival after death, is compatible with the way the vast majority of people use the word. Nor is it clear how invoking a soul illuminates any intellectual problem beyond slapping a label on what we feel we do not understand.

The uselessness of soul-talk is particularly evident in the thriving science of consciousness, the study of "inner states" that Mr. Kass decrees to be impossible. In fact, every time your eye doctor gives you a test for color-blindness, he is quantifying your inner states. True, scientists and philosophers disagree on how to explain the very existence of inner experience. (Some argue it is a pseudo-problem, others that it is just an as-yet unsolved scientific problem, and still others that it shows a limitation of human cognition analogous to our inability to visualize four-dimensional space-time.)

And, if I might, we have Mr. O. Or do you think mainstream science advocates the benefits of eugenics, as demonstrated by controlled scientific experiments?


[ Parent ]
I don't get any of this: (4.00 / 1)
"Scientism sees it necessary to do away with most, if not all, metaphysical, philosophical, and religious claims, as the truths they proclaim cannot be apprehended by the scientific method. In essence, scientism sees science as the absolute and only justifiable access to the truth."

from that.

Also, whatever OO's normative belief about eugenics, I don't see how 'liking eugenics' has anything to do with the above scientism definition. Does that belief mean 'OO' wants to do away with all purely philosophical or ethical claims that 'don't like eugenics'? Isn't "do away with" a little on the pejorative, slanted definition side? Why don't you think that definition of scientism is bullshit yet?

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep


[ Parent ]
Science doesn't advocate. People do. Define mainstream science. (0.00 / 0)
Eugenics is what it is.

You have a serious hang-up about it.

Would you also happen to be anti-nuclear electricity?


[ Parent ]
I would also answer you, (2.00 / 1)
as I have consistently, that I am not arguing in favor of claims of "scientism as a religion." Can you please let go of that part, which I have never accepted?

I have provided two examples here of thought streams that I think come perilously close, but I continue to speak only to the philosophical definitions that have been around for a long time.


[ Parent ]
I'll accept this as implying (0.00 / 0)
that you recognize the second kind of scientism, as I clarified (not that I had to, the distinction is in my diary) in a comment above, doesn't exist, or at least hasn't been advocated by any prominent advocate or scientist.

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep

[ Parent ]
You may take it as you wish, (0.00 / 0)
but those are two separate premises you lay out here. I would say I do not recognize the first premise but don't necessarily care, either, as it was not what I was discussing in the first place. Do you see? I am not interested in this false path.

[ Parent ]
What's your metric? Or is this just a scare tactic? (0.00 / 0)
perilously close


[ Parent ]
And this is what you were accusing me of? (0.00 / 0)
...an unyielding reductionism...

despite my hand-waving theories, imaginative projections, delight in "emergence theory" and proselytizing of Wolfram's "New Kind of Science"?

None more blind than those who will not see.


[ Parent ]
No. (0.00 / 0)
I wasn't aware of "accusing" you of anything. I thought it was called "discussing."

As far as how I might perceive your stance and how you hold it... "unyielding?" My hunch is no. "Reductionist?" Well... yes. I wouldn't have thought you would think that was necessarily a bad thing.

Do you?


[ Parent ]
In the pejorative sense that it was used above, yes. (0.00 / 0)

Reductionism is foolish overuse of logic structures for situations that don't support it.

We humans do what we can, which is considerable, with scientific method. It annoys the spiritualists, who find their occupyable corner constantly shrinking.

I prefer my sense of wonder single malt, straight up.


[ Parent ]
That's more like it, then! (5.00 / 1)
Have a round on me.

[ Parent ]
And, lo! (4.00 / 1)
In a delightful coincidence perfectly explained by the laws of probability...

an article in the NYT today deals with this very topic!

What are the odds?

Don't answer that.


Group polarization at work in teh Whiteysphere: (3.00 / 1)
This tendency to belief-persistence is well illustrated in the back-and-forth celebratory descriptions of science and pious invocations of the truth of one or another religion that swell the comments on Fish's column. Such celebrations and invocations are typically accompanied by long lists of the crimes of religion and the glories of science or (in equally long lists) vice versa. What is notable here is that no position in these seesaw exchanges is ever changed. No one is enlightened; no one is converted.

Of course, the simple explanation is that man stands at the nexus of science and religion, and his dualist nature informs both equally, for good and for evil.

That is, celebration and glory on the one hand; a lengthy list of crimes on the other hand, equally attributable to both science and religion. What is the common denominator there, do you think?

Ironically, it is the science of men which has created the ready means for the apocalypse while the ensuing battle is increasingly fought by men, under the flag of God.

I reject the simplistic notion however, that removing the flag of God will end the battle.

There are numerous flags and infinitely expressed anger under which war is waged.

But there is only one source of mutually assured annihilation.

Man.  

 


[ Parent ]
Fish is a moron (2.00 / 2)


For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep

[ Parent ]
Ad-hominems are delivered by morons. (3.00 / 1)
Illustrate his moronity for me....

[ Parent ]
Fish is a totalitarian asshole and a moron (4.00 / 2)
Sorry for the ad hominem, and thanks for pushing me to research and articulate the matter. (Thought you might be a fan of the sophist, btw.) Here are two takes on Fish, one from the left and the other from the right. Eagleton's essay in particular is worth reading in full.

The Estate Agent
Terry Eagleton

* The Trouble with Principle by Stanley Fish
* Harvard, 328 pp, £15.50, December 1999, ISBN 0 674 91012 5

It is one of the minor symptoms of the mental decline of the United States that Stanley Fish is thought to be on the Left. By some of his compatriots, anyway, and no doubt by himself. In a nation so politically addled that 'liberal' can mean 'state interventionist' and 'libertarianism' letting the poor die on the streets, this is perhaps not wholly unpredictable.

Stanley Fish, lawyer and literary critic, is in truth about as left-wing as Donald Trump. Indeed, he is the Donald Trump of American academia, a brash, noisy entrepreneur of the intellect who pushes his ideas in the conceptual marketplace with all the fervour with which others peddle second-hand Hoovers. Unlike today's corporate executive, however, who has scrupulously acquired the rhetoric of consensus and multiculturalism, Fish is an old-style, free-booting captain of industry who has no intention of clasping both of your hands earnestly in his and asking whether you feel comfortable with being fired. He fancies himself as an intellectual boot-boy, the scourge of wimpish pluralists and Nancy-boy liberals, and that ominous bulge in his jacket is not to be mistaken for a volume of Milton.

In a series of audacious bounds, then, we have argued our way from a 'radical' anti-foundationalism to a defence of the Free World. This leaves Fish in the enviable position of accruing cultural capital to himself by engaging in avant-garde theory while continuing to defend the world of Dan Quayle. A superficially historicist, materialist case - our beliefs and assumptions are embedded in our practical forms of life - leads not only to a kind of epistemological idealism, but to the deeply convenient doctrine that our way of life cannot be criticised as a whole. For who would be doing the criticising? Not us, since we cannot leap out of our local cultural skins to survey ourselves from some Olympian viewpoint; and not them either, since they inhabit a different culture which is incommensurable with our own. They may think that we are raiding their raw materials and exploiting their labour power, but that is just because they have never heard of the civilising mission of the West. The felicitous upshot is that nobody can ever criticise Fish, since if their criticisms are intelligible to him, they belong to his cultural game and are thus not really criticisms at all; and if they are not intelligible, they belong to some other set of conventions entirely and are therefore irrelevant.

This whole discreditable epistemology rests on a number of errors. In its credulous assumption that any thoroughgoing critique would need to be launched from some metaphysical outer space, it shares the delusion of the liberalism it detests. The only difference is that whereas some liberals used to think that there was such a vantage-point, pragmatists like Fish think that there isn't. Nothing has otherwise altered. To imagine that we are either the helpless prisoners of our beliefs or their supremely disinterested critic is to pose the problem in an absurdly polarised form. Here as usual, Fish's rather stagey relish for the melodramatic theoretical gesture leads him astray. It prevents him from seeing that a certain capacity for critical self-distancing is actually part of the way we are bound up with the world, not some chimerical alternative to it. His case fudges the question of how people come to change their minds, just as it adopts an untenably monistic view of the relations between a specific belief system and particular bits of evidence. It also suggests that we cannot ask where our beliefs come from because any answer to this question would be predetermined by our beliefs.

But the belief that our beliefs are bound up with a historical form of life is itself a belief bound up with a historical form of life. Fish's penchant for the local and partisan, his aversion to human rights and abstract principles, his contempt for what he calls 'mutual co-operation and egalitarian justice', his macho scorn for tolerance and impartiality - all this belongs to a very definite advanced capitalist culture, although Fish, in ironic violation of his own tenets, appears to regard such doctrines as universally valid. Perhaps it is Fish, rather than some universalist abstraction called humanity, who is unable to distance his own beliefs and place them in a broader historical context. . . .

The Trouble with Principle is quite right to insist that there are views which should not be tolerated, and that free speech is thus in any absolute sense an illusion. It is salutary that no one in Britain for quite some time has been able to utter certain sorts of insult in public without running the risk of criminal prosecution. But Fish, with his usual eye for theatrical effect, enlists this for a swingeing assault on the principles of tolerance, impartiality and mutual respect, as though the fact that they, like any principles, have to allow for important exceptions must necessarily invalidate them altogether. Nor is it anything but sophistry to claim that, since all speech acts are socially conditioned, no speech is really free. This is rather like claiming that since swanning around the Savoy all day is quite as shaped by social convention as labouring in a salt mine, guests at the Savoy are no freer than miners.

Fish dislikes principles because they are abstract, universal, neutral, formalistic and inflexible. By defining all principle in such sublimely Kantian terms, he engages in his usual custom of straw-targeting his antagonist in order to ensure himself a Pyrrhic victory. Everyone is against this kind of principle, just as everyone is opposed to sin. But without certain general principles we would not even be able to identify concrete situations; and when Fish tells us, as though he were telling us news, that abstractions such as justice or equality must be further specified, he is maintaining that it is these abstractions which must be thickened up, rather than, say, the principle that all children under six should be tortured. To that extent, at least, he is committing himself to the language of liberalism. On his own view of things, how could he not, since he is a historical product of it?

In any case, once one begins to spell out why one wants to promote certain partisan interests, it becomes notoriously hard to avoid the language of generality altogether. Even Fish's opposition to hate speech must presumably include, somewhere along the line, the fact that the vilified group is a collection of humans rather than a bunch of hollyhocks, if one may employ a term ('human') which some pragmatists find rather distasteful. The Trouble with Principle veers accordingly between a tough but implausible case (all general principles are bogus) and a mild but boring one (all principles must be concretely specified, and will alter in the process) to which hardly anyone, least of all Hegel, would take exception. Like almost all diatribes against universalism, it has its own rigid universals: in this case, the priority at all times and places of sectoral interests, the permanence of conflict, the a priori status of belief systems, the rhetorical character of truth, the fact that all apparent openness is secretly closure, and the like. . . .

What these essays do, in effect, is what so much Post-Modern thought does when confronted with a 'bad' universality - which is to say, set up a 'bad' particularism in its place. They fail to grasp that such militant particularism is just the flipside of the vacuous universalism it deplores, rather than a genuine alternative to it. Stanley Fish is the flipside of John Rawls rather as tribalism is the terrible twin of globalism, or the view from nowhere is inevitably countered by the view from us alone. . . . One might even dub him something of a communitarian (several of his objections to liberalism, such as his view of the relations between belief and selfhood, are of this kind), were it not for the fact that he despises all such gooey human togetherness for much the same reasons that one imagines Clint Eastwood does.

In the teeth of all such soppy consensus, Fish is a Hobbesian and Machiavellian who enjoys conflict, believes only in what he can taste and handle, and likes to win. He sees his dislike of universal essences as anti-Platonic, though much of the time this is just a high-toned way of saying that he has the outlook on life of an estate agent. It is unclear how winning and intolerance go together, since you cannot be said to have beaten a rival whom you have tethered to the starting blocks; but it is clear enough how this philosophy, which Fish implicitly recommends as universally valid, fits rather better with being the dean of a US university at the turn of the millennium than it does with being a sixth-century Scottish hermit. . . .

There is an evident contradiction between the self-interested behaviour of advanced capitalism, and the consensual character of its liberal ideologies. Into this embarrassing gap, The Trouble with Principle inserts its mischievous, sub-Nietzschean thesis that we should acknowledge that the God of consensuality is dead and come clean about the self-interest. So far, the system has always resisted this seductive solution to its contradiction, in the belief that hypocrisy was a price worth paying for a few rags of ideological respectability. Fish's work may be one straw in the wind turning an increasingly self-discrediting social order towards this more insolently up-front self-apologia. . . .

http://www.lrb.co.uk/v22/n05/t...

Obeying the Leviathan
Michael Cook | Saturday, 18 April 2009

. . . I think it is fair to say that Professor Fish is a fan of President Obama. After the inauguration speech, for instance, his column concluded "In the years to come" literary analysis of Obama's prose "will be expanded and elaborated in a thousand classrooms. Canonization has already arrived."

So it came as no surprise when Fish decided to defend Obama's attempt to rescind the Federal government's "conscience rule", which was passed in the dying days of the Bush administration. This allows healthcare personnel to opt out of medical procedures to which they have a conscientious objection. But how he defends it sends a bleak message to defenders of the conscience rule.

Fish is a relativist, a relativist on steroids, perhaps the foremost American relativist since the recent death of the philosopher Richard Rorty. . . . Well, how does an intellectual like Fish deal with the tricky issue of conscientious objection?

Like this: he peels off his relativist T-shirt and puts on totalitarian chain mail. He invokes Thomas Hobbes. Those who are bored to tears with philosophy and philosophers should hang on, for this dusty 17th century philosopher is exceedingly relevant to today's debates. Hobbes is one of the most important political theorists who ever lived. He is best known for his masterpiece, Leviathan, in which he sketches a quite recognisable portrait of modern totalitarianism. . . .

Hobbes had an odd notion of "conscience". By it he meant private shared knowledge, as opposed to public knowledge. There was no right to act on one's conscience, he said, because this would put public order at risk. Somewhat unexpectedly, relativist Stanley Fish feels much the same. Conscience is a private voice whispering what is right and wrong. Obeying this rather than government directives leads to disorder and even anarchy. Thus, says Fish, "obligations vary with different contexts and that one can (and should) relax the obligations of faith when one is not in church". In fact, he states bluntly that "This sequestering of religion in a private space is a cornerstone of enlightenment liberalism". Does this mean that American democracy will be upended if a few doctors and nurses refuse to participate in abortions or if a pharmacist refuses to supply a woman with "emergency contraception"? Apparently so.

. . . Fish is not interested in debates. He wants conformity. In his argument against conscientious objection, relativism comes full circle: from anarchically asserting that everyone's conscience is right because there is no right and wrong to asserting that in a state of anarchy we have a duty always to obey Leviathan. "Everyone [should] agree to comport himself or herself as a citizen and not as a sectarian, at least for the purposes of public transactions," Fish contends. Argument is pointless, for there is no truth to argue about. . . .

http://www.mercatornet.com/art...

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep


[ Parent ]
No, I'm not familiar with Fish. Academics in general are not my cup of tea... (2.00 / 1)
And after reading these two quotes I still dont know much about him. I didnt find the critiques particularly enlightening or interesting for that matter.

I was hoping more for yur thots on the subject, actually, since you stated sucj strong aversion. I gather you dont like him because he likes Obama?

I pulled the blockquote above that reacted to because I agreed with it from my personal experience. Had no idea at all actally who the guy was...

 


[ Parent ]
Petard, vox? From Herrnstein-Smith: (4.00 / 2)
The strong, snappy contrasts between Science and Religion offered in a great many of the comments (and in writings by a few scientists and philosophers that I discuss) depend on understandings of each that are exceedingly vague and, at best, highly selective. Those contrasts would lose much of their intellectual substance and all of their rhetorical bite if the writers drawing them were asked to indicate what specifically, in setting those mighty abstractions in opposition, they were actually talking about.

Which is why I generally ask for definitions (and rarely are they proffered.)

Care to break the string?


[ Parent ]
Maybe so. (0.00 / 0)
Care to tell me what you are looking for?

[ Parent ]
I'm looking for a reason to respect spiritualism. (0.00 / 0)

I want to know why people who get all flustered when I don't respect spiritualism think they're anything but annoyed and disingenuously lashing out.

I dig a sense of wonder, but that's INSIDE me. I feel no need to be assigning spirit to the outside world.

I can work up a little teeny suspicion of some tendencies in the physical world, though. Teeny.

There, I did it again ;-)


[ Parent ]
Well, now! (5.00 / 1)
I don't know who's flustered... not I!

I dig a sense of wonder, but that's INSIDE me. I feel no need to be assigning spirit to the outside world.

We're on the same page there, Mr. O. Surprised?

I can work up a little teeny suspicion of some tendencies in the physical world, though. Teeny.

There, I did it again ;-)

You rascal, you. One of your best qualities.


[ Parent ]
Hve you noticed, in the UFC, how the best fights end with an embrace? (0.00 / 0)


[ Parent ]
gallows camaraderie (0.00 / 0)
Did you know...that UFC has a huge gay fan base? Not everything is as it seems on the teevee.

[ Parent ]
Hey, some of them dudes are ripped. And technical. (0.00 / 0)

I looked like that in college. Swimming and weights.

[ Parent ]
Here is a Gallup Poll about American Prejudice Towards Religions (0.00 / 0)
Interesting tidbit here: (0.00 / 0)
Gallup used multivariate logistic regression to examine the attitudes
and characteristics significantly associated with Americans' self-reports
of feeling "a great deal" of prejudice toward Muslims. Among the top
variables, respondents who report "a great deal" of prejudice toward
Jews are about 32 times as likely to report the same level of prejudice
toward Muslims.



[ Parent ]
That report is a piece of crap. (0.00 / 0)

But it's getting a lot of press. It was commissioned to make Muslims look better than reality is painting them.

Religion poisons everything, including poll results.

Note that they never tell you the questions they ask.

And they won't, when pressed, by interviewers.

The data points (humans) are polymorphously reactive.

Between telling you what they think you want to hear and what they want to hear themselves say, it's hopeless.

But I have a lot of fun shooting down these drones at the Institute for Governmental Studies Mondays noon at 130 Moses.

Cause I'm mean.


[ Parent ]
Science can, in principle, explain everything. (5.00 / 1)
I was taken to task for such a statement in the previous "scientism" diary, and I backed off somewhat, but...

Take the definition "science is the verifiable description of the natural (physical) world".  Well...

What other world is there?

What about spirituality, religion, art, music, love?  Well, are these not artifacts of the human brain?  The human brain is no more than a physical organ.  QED.  That means the argument is over, and all who disagree with me have lost.

Sorry to miss the discussion.  Meatspace, you know.  (You people DO know about meatspace?).  Specifically, my wife and I were painting the bedroom.  Goddamn thing was already painted.


Well, I don't know about your argument, but the observation (0.00 / 0)
about the existing paintedness of the bedroom cracks me up.

We should meet. I too'd rather discuss scientism than paint painted walls.


[ Parent ]
I'd love to. (0.00 / 0)
But I'm no longer in Oakland.

Give me a holler when you're in Fort Collins.


[ Parent ]
I'd love to be there again, on my Beemer, but those days are gone. (0.00 / 0)

If I were to inherit largely, I'd ride from motel to motel through all that scenery again.

Did it once, though. How is it never enough?

Guess I'll get a 24" widescreen and watch HDTV travelogues...

Lower my carbon footprint...


[ Parent ]
The brain is a physical organ, true. But (3.00 / 1)
"artifacts?" Are you sure about that?

Human consciousness is an artifact?

ar·ti·fact

1 a : something created by humans usually for a practical purpose; especially : an object remaining from a particular period, caves containing prehistoric artifacts

b : something characteristic of or resulting from a particular human institution, period, trend, or individual

2 : a product of artificial character (as in a scientific test) due usually to extraneous (as human) agency



[ Parent ]
Picky fuck (4.00 / 1)
I hope you're a lawyer.  Or an English prof.

[ Parent ]
If I'm a picky fuck (0.00 / 0)
yur a sloppy scientist.

[:o)

And I'm not a grammar Kop by nature, but you do seem to be getting closer to the heart of the matter. Come up with a better description. What is consciousness?

Reality consists of more than matter.

Sorry. It just does. And science can only interpret the physical reactions of the brain as "love" or "hate" or "happiness." The interpretation itself is

Science can't explain from where these non-material states arise or why they differ in different people.

Its not a very leap from where you are to "mind control" or "eugenics."

Sorry. I like my imperfection, even if science has given me the tools to end it all for everybody.

In that sense, the striving for perfection, I see a bond between radical islamists and eugenicists. Same goal, different route.  


[ Parent ]
"The interpretation itself" is not verifiable..... (0.00 / 0)


[ Parent ]
Donkey eugenics. (4.00 / 1)
Let's say you're going to have a son.

And probably, just one.

He could have your family heart disease, astigmatism, and neurosis.  Or not.  Your choice, cheap.

What moral pustule would you be, to lay those on him?

See, you're a eugenist.

Oh, and his IQ?  Musical talent, art?  Literature?


[ Parent ]
Dont forget perfect teeth, 6'2" 210 lbs, fastest man in the world, oh and say, 10 inches below the belt (0.00 / 0)
I want him to look just like Brad Pitt.....but much taller and, of course, smarter.

And I'd prefer he marry a Salma Hayek clone as opposed to an Angelina clone.

No Aryan super race for me.

I like hot Mexican chicks too much.

Crooked teeth kinda turn me on to.


[ Parent ]
And mind control?! Wonderful!!! (4.00 / 1)
We could cure serial murderers and pedophiles with the push of a button.

Suicidal depressives?  Pump joy into 'em 'til they squeal!


[ Parent ]
Reality consists of nothing more (4.00 / 1)
than matter, energy, time, and space.

Interacting infinitely.

Actually, if we could get good enough at genomics, biochemistry, and artificial intelligence, love, hate, and happiness could be explained, and controlled.

Aand, you got a problem with eugenics, asshole?  I'm a comin' after you, on my Arabian steed, with my bloodhounds.

Your bond is beyond me.


[ Parent ]
Not bad, Gzodik. Half excellence, half dismality. (0.00 / 0)
Reality consists of nothing more  
than matter, energy, time, and space.
Interacting infinitely.

Yur approaching the Buddhist concept of nirvana, here. Once you solve the problem of human awareness, which exists apart from your description of reality as well as within it (AKA duality)...you'll be Buddha!

[:o)

This, however, brings you back to mud-level:

Actually, if we could get good enough at genomics, biochemistry, and artificial intelligence, love, hate, and happiness could be explained, and controlled.

"We" can't good enuff. We're not infinite, remember?

So, then, what are "we"? Clearly, by yur definition, "You" and "I" cannot be "real."



[ Parent ]
I think you defined the mind as seen by evolution: (4.00 / 1)
something created by humans usually for a practical purpose

That practical purpose being survival.

The mind as collection of response algorithms.

I like that definition best.


[ Parent ]
Possibly, but is that verifiable, or just yur opinion? (0.00 / 0)
That practical purpose being survival.

This statement seems indicates bias:

I like that definition best.

I'm not arguing with the concept of evolution. I'm arguing with the imperfect awareness, which you validate with this comment.

"Survival" is a concept that was invented by the mind. The problem of the mind, as Buddha taught, is the duality. The mind invents the concept of "survival" only in relation to the concept of "death".

Pre-mind, there was no "survival" and there was no "death."

My opinion is that humans developed the mind to conquer, control and/or destroy other minds, as a response, out of fear of those other minds. The concept of survival is part of the mind's development but since survival is not possible, it exists as an illusion created by the mind.

My opinion holds the mind as a "collection of response algorithms" too, the difference being that the mind responds to its own illusions, not reality.

I accept Gzodik's definition of reality, too, which doesn't include "mind" "survival" or "death."

 


[ Parent ]
Why, that's just fascinating. Did you think of this before being buddhaized? (4.00 / 1)

Sounds like Plato's Cave Thang.

If you put your mind in Park and stomp the accelerator.

Sorry, I've moved a bit beyond Buddha junk.


[ Parent ]
Not quite (0.00 / 0)
Sorry, I've moved a bit beyond Buddha junk.

Yur trapped in junk science.

Same difference.

So yur sayin its better to put the mind in "drive" and stomp on the acclerator?

I take yur resorting to ad homs as the sincerest form of flattery, Otvos.

Thanks for this.

[:o)


[ Parent ]
This seems the work of an unsocialized mind... (4.00 / 1)
My opinion is that humans developed the mind to conquer, control and/or destroy other minds, as a response, out of fear of those other minds.

Especially as an opinion.


[ Parent ]
Not necessarily. You've come full circle with regard to religion (4.00 / 1)
Religion's entire purpose is to transform the unsocialized characteristics of the mind into something useful for society.  

Who exerts more social control than the Taliban?

Describing the inherent, or evolved, nature of the mind as a controlling, conquering, destructive force in response to fear and for its own survival is not in itself "unsocialized."

Thats not to say that I am socialized, however.

[:o)  

You believe that scientist/philosopher/kings will someday in some way replace or enhance evolution to eradicate the mind's imperfections, but this idea is the height of oppressive religious belief, for it represents a level of intrusive socialization that even the Taliban can't begin to replicate. Its just as extremist, but on the opposite end of the spectrum.

I reject both, equally.

 


[ Parent ]
You seem to be rejecting your own evolved dictatorial nature. How unbuddhic. hic! (0.00 / 0)
You also seem to be assigning much more specificity to the mind than it actually possesses, in order to make some point about the evils of the next step in evolution.

There ain't any steps. It just is. If the next thing that happens is that the elite takes over the formation of the mind, well, then, that will be called evolution by the results.

There is good speculation that evolution has now, through its discovery, ceased to exist. I prefer a meta approach.


[ Parent ]
'Academics fight rise of creationism at universities' (4.00 / 1)

(Emphasis added)
Academics fight rise of creationism at universities

   * Duncan Campbell
   * The Guardian, Tuesday 21 February 2006
   * Article history

A growing number of science students on British campuses and in sixth form colleges are challenging the theory of evolution and arguing that Darwin was wrong. Some are being failed in university exams because they quote sayings from the Bible or Qur'an as scientific fact and at one sixth form college in London most biology students are now thought to be creationists.

Earlier this month Muslim medical students in London distributed leaflets that dismissed Darwin's theories as false. Evangelical Christian students are also increasingly vocal in challenging the notion of evolution.

In the United States there is growing pressure to teach creationism or "intelligent design" in science classes, despite legal rulings against it. Now similar trends in this country have prompted the Royal Society, Britain's leading scientific academy, to confront the issue head on with a talk entitled Why Creationism is Wrong. The award-winning geneticist and author Steve Jones will deliver the lecture and challenge creationists, Christian and Islamic, to argue their case rationally at the society's event in April.

"There is an insidious and growing problem," said Professor Jones, of University College London. "It's a step back from rationality. They (the creationists) don't have a problem with science, they have a problem with argument. And irrationality is a very infectious disease as we see from the United States." . . .

http://www.guardian.co.uk/worl...

For attractive lips, speak words of kindness, For lovely eyes, seek out the good in people, For a slim figure, share your food with the hungry. -- A-Hep


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