Date: Sun, 26 Nov 1995 15:22:08 -0800 (PST) From: Robert Peter Burns <rburns-AT-scf.usc.edu> Subject: Scientism and Marxism UticaRose-AT-aol.com asks "what is scientism?" This is a good question that should be of considerable interest to marxists. I'll try to show why that is so later, but first I need to say something about the question as it stands. As a first approximation let's try a couple of definitions: Strong Scientism: "All knowledge is necessarily scientific knowledge" <To this is normally added a gloss to the effect that scientific knowledge is that knowledge yielded by "scientific methods". What these are is a matter of some dispute. In particular, must there be an essential continuity between the methods of natural science and those used in "social" sciences? And just what *is* distinctive about the *methods* of natural science--as against, say, its objects? Note that these are questions discussed by philosophers of science, and it is not at all clear that the answers to them can be provided by science itself. More on this point later.> Weak scientism: "All knowledge is necessarily a subset of our empirical, factual beliefs" <Empirical factual belief is a broader category than beliefs about the results of natural science, and is usually intended to include some common sense beliefs ("there are cars and people") as well as beliefs about history, and more controversially, our mathematical and logical beliefs, which on some versions of this view, just are beliefs we are psychologically predisposed to have, probably on account of some genetic hard-wiring. <Cf. Quine and his followers.> This part of weak scientism is also shared by the strong version. I have used the modal quantifier "necessarily" in both definitions on the grounds that it is necessary (no pun) for either claim to be particularly interesting and challenging. Both strong and weak scientism are meant to exclude, roughly, all a priori knowledge--where this is understood as a type of knowledge in which reason as such, rather than empirically/scientifically verifiable facts, plays the central and essential justificatory role; in particular scientism seeks to exclude the possibility of any genuine knowledge that can only be yielded <justified> by philosophical reflection. Thus scientism seeks to exclude from cognitive respectability irreducibly philosophical knowledge-claims, as well as ethical, aesthetic and religious claims. These are interpreted as non-cognitive <lacking in truth-value>, and merely expressive of preferences. Both strong and weak scientism aim to dissolve the traditional problems of philosophy, and replace the traditional methods of philosophic inquiry with supposedly scientific or purely empirical methods. A third sense of "scientism" is a normative sense: "We should aspire to have all our knowledge claims fit the paradigm of belief-formation methods and evaluative criteria appropriate to those of the natural sciences/ empirical factual belief". Among social scientists, economists are particularly prone to "science-envy", with physics being especially admired in this context. Scientism should not be confused with being scientific or with admiration for science, either in the sense of respecting the results of natural and social sciences and making our beliefs consistent with those results, nor with being in favor of rigorous standards of intellectual inquiry generally, or simply with favoring rationality over irrationality. One can respect the findings of scientists and one can favor rationality over irrationality without succumbing to scientism. <Note also, that the German word "wissenschaftlich", usually translated as "scientific", has connotations of scholarliness and rational rigor in intellectual inquiry in a general sense, whereas the English word "scientific" often connotes the specific practices and standards of inquiry appropriate to the natural sciences in particular. In the sense of "wissenschaftlich", then, being scientific just means being committed to the norms of rational inquiry, without making any claims of exclusivity for the natural or would-be natural sciences.> Scientism whether weak or strong should be distinguished from empiricism. Empiricists take a particular view of what counts as scientific method and of what counts as appropriate belief-formation mechanisms <they typically see a foundational justificatory role for the deliverances of sense-perception, though some recent empiricists have rejected foundationalism in favor of a pragmatic empiricism. This is probably because it is hard to see how the deliverances of sense-perception all by themselves can coherently be thought of as playing an essential *justificatory* role, for the latter notion doesn't itself appear to be obviously an empirical or sense-perceptual one.> Scientism is also not the same as physicalism--roughly, the view that only physical entities exist <often physicalists will allow in their ontology "functional properties", but they define these in terms of the causal properties of physical systems>. Physicalism is a view about ontology, while the scientism is a view about epistemology. But in practice they often go together. Scientism, empiricism, and physicalism should all in turn be distinguished from "naturalism", which can be very broad and tolerant, epistemologically and ontologically--are you paying attention, Lorenzo Penya?> or very narrow and reductionistic <see P. Strawson, THE VARIETIES OF NATURALISM>. That is, we can view reason, mind, and value as "built-in" to the very structure of the world, and for that reason, as "natural" <albeit not explicable purely in terms of the natural sciences>; the idea being that they are at least "built-in" to human beings, and human beings may well be thought of as eminently natural and continuous with the rest of the world. <Additional reasons may be derivable from versions of the anthropic cosmological principle favored by a number of cosmologists and physicists>. But in any case, whether we think of reason, mind and value as "natural" is largely a matter of how broadly we define "naturalism". Now there are difficulties with scientism. One obvious one concerns whether the proposition that all knowledge is scientific knowledge/ knowledge of empirical fact is itself one that can be derived from science or is itself a proposition about an empirical matter of fact. <Logical positivism got into fatal difficulties for analogous sorts of reason to do with its attempts to find criteria for verifiability/cognitive meaningfulness>. Another difficulty is whether scientism can adequately account for the normativity that we take to attach to, and seek to find in various rational inquiries, since normativity does not itself appear to be a possible object of natural or social scientific inquiry in such a way as to preserve what is essential to it--namely its obligatory, noncontingent character. Rather, such inquiry seems to presuppose normativity. Associated with this problem are similar problems with physicalism. For example, Hartry Field tries in his book Science Without Numbers to eliminate numbers <interpreted in the standard set-theoretic way> from our ontology, while showing that science would not thereby be adversely affected. Now this is controversial anyway. But even Field ends up having to rely on a primitive notion of derivability, and it is hard to see--very hard--to see how to interpret the associated modal notions <notions of necessity and possibility> while still preserving a purely physicalist ontology. Conversely, that great would-be scientistic physicalist, Quine, rejects modal notions, but has to find irreducible room in his ontology for sets <which are not in any clear uncontroversial sense, physical entities.> One heroic attempt to preserve physicalism is that of David Lewis. He allows modal notions alright, but he interprets them as literally implying the existence of countless literally physical worlds--possible worlds that really exist, and that differ from the actual world only in that they do not contain us. Since these other worlds are not causally accessible to us, Lewis's physicalism is bought at the price of giving up purely empirical/scientific criteria of knowledge, and generating a vast ontology <vast at least in quantity of objects, if not in ontological categories>. So strong scientism is problematic because it has difficulties in accounting for the normativity of reason upon which science, especially physics, is predicated <as well as explaining normativity in the areas of mind and value>. Weak scientism is also problematic because, as philosophers from Hume to Russell have pointed out, common sense beliefs are packed with metaphysical assumptions. And both are problematic because they have difficulty in showing how they themselves can be supported as items of knowledge in virtue of their own internal criteria of what knowledge is <and must be>. Okay, now what has all this stuff to do with Marx and marxism? Well, first off, I don't think that Marx was at all scientistic in either the weak or strong senses <some of his formulations however suggest that he may have suffered from bouts of "science-envy".> I think this is obvious, for example, from Marx's discussion of concepts like "value", which just doesn't crop up as an object of natural science or indeed in social science taken as reducible to natural science. I do think Marx aspired to being scientific in the non-scientistic sense of being "wissenschaftlich". Now most marxists will accept this as far as it goes--they'll agree that Marx was not scientistic. They will accept the notion that Marx's philosophy cannot be reduced to the terms of natural science. Some will identify Marx's philosophy as "scientific" in the sense of the social sciences, but deny <for "dialectical" reasons> that the latter can be reduced to the terms of the natural sciences. Others will not even accept this identification of Marx's philosophy with social science. BUT: one often finds that when the subjects of reason, mind, and <ethical/aesthetic, etc> value come up <of which the God issue is, I think, more a symptom than a central topic in itself>, a goodly number of marxists, though by no means all, fall into scientistic modes of response. They are tempted to adopt the language of materialist reductionism, <though again, "dialectics" complicates the ontology>, and they unwittingly adopt scientistic epistemology. This leads to confusion. On the one hand they want to adopt "dialectical materialism" as a general account of nature, and so they are often prepared to listen more to what people like Engels have to say about physical reality than to physicists and other scientists. That is, they are prepared to tolerate a priori philosophizing <a phrase which, of course, given my own anti-scientism, I am not intending in any necessarily pejorative sense> about the fundamental nature of physical reality as providing genuine knowledge about that reality. In this they are far from scientism. On the other hand, when they have to deal with issues of mind, value, and reason, when issues of ethics and normativity come up, they look to the natural sciences to dissolve these problems in precisely the spirit of scientistic thinkers. They invoke science on their side when it comes to, say, positing matter as the ontologically ultimate reality, dismissing all else as "metaphysics". They look to objective material causes <often forgetting in the process just how philosophically problematic is the notion of "cause"--problems given their first modern formulation by Hume and still the topic of hot controversy to this day>, and ignore the host of seemingly non-causal but rational relations invoked in actual scientific practice. Their arguments are really scientistic at this point. When some actual scientists suggest that at best, this picture is incomplete, that even matter in its essential nature exhibits a profound and apparently intrinsic rational structure--a "built-in logic" to coin a phrase <:)>, they revert to a priori philosophizing, and denounce the scientists concerned as indulging in mysticism. Something similar occurs in some marxists' discussion of ethics. They will adopt scientistic language to dismiss autonomous moral motivations and beliefs, but then, come the advent of true communism, these same previously dismissed motivations are mysteriously declared able wholly to supplant material motivations when it comes to organizing a global marketless economy. At this point scientism is shoved back once again into the background, and scholastic employment of the dialectic is returned to the forefront. Apart from the unclarity inherent in these types of responses, there are other more fundamental problems. One is that of finding in some pseudo-marxist versions of "the materialist world-view" an adequate account of what Aristotle called "form". Matter, scientists in increasing numbers are now telling us, is never just matter. It always exhibits an intrinsically intelligible structure, a fundamental and inherent amenability to mind. This intelligibility, this fitness for being an object of mind, goes all the way down to quarks, superstrings, etc, as well as obviously all the way up to mathematical thoughts about quarks and superstrings, etc. To say that this intelligibility is simply the product of our minds is highly problematic. For one thing, it smacks of idealism, which Marxists are supposed to reject. For another, it is unclear, if there is no real, irreducible, intrinsic intelligibility "out there", how matter is ultimately supposed to produce it. Saying that matter is not intrinsically intelligible, but that it somehow "dialectically" or whatever produces mind; and that in the process it produces the very intelligibility which mind then projects back onto matter, but which is not really there to begin with, is to say several very mysterious things. Better, I say, to put rational intelligibility in the picture right from the start. But some marxists seem to want to get away with saying just the opposite, thus leaving it a mystery how reason and intelligibility come to be. It remains a mystery because they leave out the details, and resort to hand-waving and dutiful nods in the direction of dialectics. I say keep dialectics, not as in scholastic diamat, but as a notion that allows us to employ reason with its full normative potential as an *irreducible* source of knowledge, and as deriving from the "built-in logic" of the world. But in this role it cannot supplant, and must respect, the empirical findings of the natural and social sciences, all the while avoiding the exclusive claims of scientism. That way we avoid reducing Marx's philosophy to the findings and methods of natural and social <where this means "would-be natural"> sciences, while allowing it to say something autonomous and distinctive about both the material world and the place of reason, mind and value in it. Peter rburns-AT-scf.usc.edu PS--for a useful, up-to-date treatment of epistemology with special attention to scientism and its problems <though without special reference to Marx>, see Susan Haack, EVIDENCE AND INQUIRY, Blackwell, 1993. --- from list marxism-AT-lists.village.virginia.edu --- ------------------
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