Crimes Against Humanities: A Critique of Scientism in the New Republic
The question of the place of science in knowledge, and in society, and in life, is not a scientific question. Science confers no special authority, it confers no authority at all, for the attempt to answer a nonscientific question. It is not for science to say whether science belongs in morality and politics and art. Those are philosophical matters, and science is not philosophy, even if philosophy has since its beginnings been receptive to science. Nor does science confer any license to extend its categories and its methods beyond its own realms, whose contours are of course a matter of debate.
The credibility of physicists and biologists and economists on the subject of the meaning of life—what used to be called the ultimate verities, secularly or religiously constructed—cannot be owed to their work in physics and biology and economics, however distinguished it is.
The translation of nonscientific discourse into scientific discourse is the central objective of scientism. It is also the source of its intellectual perfunctoriness. Imagine a scientific explanation of a painting—a breakdown of Chardin’s cherries into the pigments that comprise them, and a chemical analysis of how their admixtures produce the subtle and plangent tonalities for which they are celebrated. Such an analysis will explain everything except what most needs explaining: the quality of beauty that is the reason for our contemplation of the painting. Nor can the new “vision science” that Pinker champions give a satisfactory account of aesthetic charisma. The inadequacy of a scientistic explanation does not mean that beauty is therefore a “mystery” or anything similarly occult. It means only that other explanations must be sought, in formal and iconographical and emotional and philosophical terms.
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