Name one question for which a scientific answer no matter how inadequate was once the best, but for which now a philosophical or religious one is the best one?
Quoting Wikipedia: "Eugenics became an academic discipline at many colleges and universities, and received funding from many sources. Three International Eugenics Conferences presented a global venue for eugenicists with meetings in 1912 in London, and in 1921 and 1932 in New York. Eugenic policies were first implemented in the early 1900s in the United States.[8] Later, in the 1920s and 30s, the eugenic policy of sterilizing certain mental patients was implemented in a variety of other countries, including Belgium, Brazil, Canada, and Sweden,..."
We now believe the negatives of the eugenics movement, justifying the genocide done by the Nazis, outweighs any social good which might be possible from the scientific principles behind eugenics.
2) Should the US develop and use Orion-style nuclear propulsion?
Quoting Freeman Dyson: "this is the first time in modern history that a major expansion of human technology has been suppressed for political reasons." In short, it's better to ban nuclear bombs because of the increased mortality due to radioactive fallout than to have a single-stage-to-Saturn lift technology.
You might as well have said young earth creationism. In case of either eugenics or young earth creationism you got people who are trying to use pseudo science to bend the universe to fit their preconceived notions that in one case come from feeling of racial superiority and the other literal interpretation of the Bible. And yes both have been taught at higher education institutions.
But it is getting harder and harder to do that in this day and age thanks to easy access to information and vigilance of the scientific community.
You're quibbling. I can trivially turn the first into a non-policy question by "Does directed sterilization improve the general social condition?" I didn't do that because the previous commenter's statement placed no restrictions on the types of question I could ask. But it doesn't make a difference.
The scientific answer, 100 years ago, to this reworded question was "yes." Quoting from the Wikipedia article on eugenics: "Many members of the American Progressive Movement supported eugenics, enticed by its scientific trappings and its promise to cure social ills." Again I point out that there were academic posts in eugenics, conferences, and funded scientific research, and the result of this work guided government policy decisions, including government mandated sterilizations in Sweden up until 1975.
Remember, the topic I'm responding to is "Name one question for which a scientific answer no matter how inadequate was once the best, but for which now a philosophical or religious one is the best one?" The premise to the topic allows inadequate science, so I'm justified in using this case even though we had a poor understanding of genetics 100 years ago.
There are two dissenters, Benjamin Kidd and John M. Robertson. Kidd gives another counter-example for this thread:
> Many examples of a similar kind might be given. It may be remembered, for instance, how a generation or two ago Malthusianism was urged upon us in the name of science and almost with the zeal of a religion. We have lived to see the opposite view now beginning to be urged with much the same zeal and emphasis.
And I completely don't understand your statement about any confusion I might have in recognizing the differences between science and technology, or between basic and applied research.
> We now believe the negatives of the eugenics movement, justifying the genocide done by the Nazis, outweighs any social good which might be possible from the scientific principles behind eugenics.
This is science and politics, and partially based on the science of modern genetics, which shows that a number of things we thought could be stopped using sterilization really cannot be ended in that fashion. Down Syndrome, for example, is genetic but not always inherited, so sterilization wouldn't eradicate it.
> In short, it's better to ban nuclear bombs because of the increased mortality due to radioactive fallout than to have a single-stage-to-Saturn lift technology.
This is, again, a scientific decision based on evidence and reason. Orion may have been stopped for unscientific reasons as well, but that argument is scientific.
Politics is partially an applied philosophy. Many of the views of a political party are based in philosophical viewpoints. The idea that everyone has the "inalienable rights of life, liberty, and the pursuit of happiness" is a philosophical viewpoint, and not a scientific one. What is the scientific basis for the Universal Declaration of Human Rights?
The planks of the Republican platform, which include opposition to RU-486 and similar drugs because they "terminate innocent human life after conception" is a philosophical viewpoint, and not a scientific one. What is the scientific definition of "human"? Can we scientifically determine when a cell is 'human'? Are frozen blastocysts human? What about HeLa lines? and so on.
So when you say "science and politics", I respond with "yes, what's your point?" Science is a knife. We use it poorly, and we get hurt. We use it one way and we make art, and homes. We use it another way and we kill.
We have to decide how we want to use science. Eugenics does work for crops. It does work for livestock. It should work for people. If we sterilize the ~2.5 million Americans (and any new immigrants) who carry the sickle cell trait, then sickle cell disease - which is definitely inherited - will be effectively eradicated in the US within 60 years.
Why don't we do that? Does science tell us why not?
Well, it does in a fashion. We can say that it's an emergent behavior of free actors who are the descendants of a species of primates, talk about population dynamics, and so on. But that emergent behavior is a round-about way of describing philosophy, ethics, and religion.
If we were an absolute dictatorship, then our Glorious Leader (praise be the Leader) could require sterilization of anyone with poor genetics, and it would happen.
Science just doesn't care. We are the ones who care, and have have to decide what it is we want to become.
It is dangerous to go against science. We should not do so lightly. But the scientific input is only one of many inputs. Yes, Orion is estimated to increase mortality by approximately one lifetime per launch, averaged out over the world. What is the increase in mortality caused by burning coal? By building cars? It's much higher. Yet we decided to kill Orion and still promote (and subsidize!) the auto industry. What is your scientific explanation for that?
> What is the scientific basis for the Universal Declaration of Human Rights?
The observation that, in reasonably-controlled (albeit retrospective) studies, societies that hew closer to them than others tend to do better over the longer term.
> What is the scientific definition of "human"?
If philosophy isn't meant to answer questions, why do you think science is meant to provide definitions?
Science is about figuring out how things work, which informs philosophy and, therefore, politics, to the extent that even if you ignore reality, reality won't ignore you: Having a philosophy that says rattlesnake venom is healthy won't make it not kill you.
> Science is a knife. We use it poorly, and we get hurt. We use it one way and we make art, and homes. We use it another way and we kill.
I agree with all of this.
Here's my take on philosophy: In order to figure out how the world should be, you first have to have a cogent and well-informed grasp on how it is. Your philosophy must be founded on science or else you're trying to derive Is from Ought. Figure out how the world works first, and then attempt to derive Ought from Is, if that's your thing.
> If we were an absolute dictatorship, then our Glorious Leader (praise be the Leader) could require sterilization of anyone with poor genetics, and it would happen.
Which, incidentally, would likely be the result of an unscientific policy, because science says we don't know enough about genetics to do a very good job of it.
Science tells us old-fashioned eugenics is nonsense. Stop trying to use it to discredit science.
> What is your scientific explanation for that?
Cognitive biases in humans are also studied by science, and science is a prime way to overcome cognitive biases using a stringent methodology.
"Science tells us old-fashioned eugenics is nonsense. Stop trying to use it to discredit science."
Then I have failed to get my point across. This is nothing about discrediting science. This is everything about the difficulties of understanding what the scientific evidence means.
I was responding to a poster who asked "Name one question for which a scientific answer no matter how inadequate was once the best, but for which now a philosophical or religious one is the best one?" My first response was to show a case where there was a scientific answer based on inadequate knowledge, and where the modern ethical belief is so strongly against that there's effectively no modern scientific research on the topic.
Read Galton's 1904 paper on Eugenics (http://www.mugu.com/galton/essays/1900-1911/galton-1904-am-j... ) and especially that of the commenters. You'll see that their worldview colors their understanding of the science. G. Bernard Shaw wrote "We kill a Tibetan regardless of expense, and in defiance of our religion, to clear the way to Lhassa for the Englishman; but we take no really scientific steps to secure that the Englishman when he gets there, will be able to live up to our assumption of his superiority." Most of the others have similar views of the superiority of the white race and the upper classes.
What blinders do we ourselves have? How do we recognize the ring of truth? Those two questions express the self-doubt which is the essence of scientific investigation, and you'll see even 108 years ago that Benjamin Kidd commented "The point of Mr. Galton's paper is, I think, that, however we may differ as to other standards, we are, at all events, all agreed as to what constitutes the fittest and most perfect individual. I am not quite convinced of this."
Now going to the other topics. "Having a philosophy that says rattlesnake venom is healthy won't make it not kill you." That leads directly to the handful of Pentacostal churches where members believe that if one has faith then one can handle snakes without getting bitten. Getting bit obviously means the handler didn't have enough faith. It's a nasty self-referential and self-supporting logical loop. Restating your words, the person ignores reality, reality hurts back, that failure reinforces a false understanding of the world.
There will always be semi-stable/chaotic attractors in the phase space of human civilization. Some of the scientific observations are only true around some of those attractors. We haven't had enough time to figure out if the UDHR has the effects you've described. How does one tell how well a given country hews to the UHDR? How does one measure how well a country is doing? Can you plot those two values and see if the relationship is statistically significant? Has anyone? In the analysis, should you weight the factors according to population size? Does Belgium count as two (or three) different governments? What about the Swiss cantons?
Now suppose let's consider adding the "Right to Refuse to Kill" to the UDHR. I believe your view is that we could look a countries which already have laws like UDHR+RRK and determine if those countries are doing comparatively better or worse than those which don't, and use that to decide if the RRK should be added to the UDHR or not? Doesn't have quite the ring as "we hold these truths to be self-evident", and your error bars are likely going to overwhelm the analysis.
"Science says we don't know enough about genetics to do a very good job of it."
I'll narrow that down a bit. Is there any genetic disease where we know enough about the disease that we can do a good job of eradicating it through eugenics? If not now, do you think that we ever will? When would forced sterilization be appropriate government policy for the US?
"Cognitive biases in humans are also studied by science"
Yes, indeed. My point is that some of those "cognitive biases" go by other names, including "religion" and "ethics." Using the term 'cognitive bias' does little except recast those into science-friendly terminology.
"science is a prime way to overcome cognitive biases using a stringent methodology"
My point is that I think most people doing science aren't pessimistic enough about their own research. I am not convinced that we are doing enough work in science to overcome our biases. I point you to 'Why Most Published Research Findings Are False', by John P. A. Ioannidis , http://www.ncbi.nlm.nih.gov/pmc/articles/PMC1182327/ : "It can be proven that most claimed research findings are false."
According to an article in "The Atlantic", Ioannidis analyzed "49 of the most highly regarded research findings in medicine over the previous 13 years". "Of the 49 articles, 45 claimed to have uncovered effective interventions. Thirty-four of these claims had been retested, and 14 of these, or 41 percent, had been convincingly shown to be wrong or significantly exaggerated."
Consciousness, experience, spontaneity, 'the present moment'..
There's a very good book on this called "The Wisdom Of Insecurity" by Alan Watts. It's very short and definitely worth a read if this question interests you.
Most of what i 've heard about consciousness and experience from philosophers involve arbitrary constructs such as "qualia"; one of the most prominent philosophers of mind posits that consciousness should be an ubiquitous property on top of the physical world, leading to some sort of panpsychism [1].
While charming, these sound to me as borderline serious new-age dualist contraptions. Consciousness and experience are under active investigation by neuroscientists and we have no reason to believe they won't be explained away.
Imho, the most valuable domain of philosophy is still the domain of Ethics.
1) I am concerned that the excellent reputation Alan Watts deserves for his work will be diminished by those who cite him. So I will just fondly remember to myself his story of trying to mail water.
2) It is my understanding that 19th Century science would have asserted authority on the subjects of things like consciousness it should not have, and which 21st Century science does not assert. On the other hand at least the Roman Catholic church has withdrawn from over exerting its authority on at least some matters addressed by biologists.
3) non science has abdicated its authority on any non scientific questions by its assertions that no means exists that can assure that anything is true, because there is nothing to any statement but its social context. The obvious consequence of that movement should have been its instantaneous invalidation by its own social construction by Marxists, or as the observer Mandy Rice-Davies might have said, They would say that, wouldn't they?
Consciousness, experience or the present moment are not a question. What about these? What in particular about them is answered better (i.e. more correctly or truthfully) by non-scientific answers. What answer can be satisfying at all if it is not tested at all? Or if it does not give correct predictions.
Feeling better about something or wishing it were so are not good enough criteria in my mind. Finding consolation in illusion is not a worthy goal either.
All questions are scientific questions. What is right, what is moral or what we should do follows from what is true. Science happens to be the only sure way to discover what is true on the other hand. All other methods fail us.
If all question are scientific question then what is a question 'What is right (in the sense of morals)?' and can that answer in any way help me?
Science isn't about truth. Science is about three things. Making hypothesis, making decisions based on hypothesis and testing them. It has no singular answer and that answer changes depending on scales we operate.
Of course "what is right" is a scientific question. If science (i.e reason and evidence) has nothing to say about it, then what does?
What is right follows directly from what is true. For example, if animals are indeed sentient, if they are self-aware even, if they can suffer, are scientific questions. If scientific answers to these questions are positive, then some of us sufficiently evolved, aware humans can't ignore the fact, and we have no choice but to treat animals differently than what we do now. Some countries like Spain have gone so far as to give protection and right to life to higher primates, our closest cousin apes.
We can decide slavery is not a good idea. We can decide that fairly applied laws, rather than nepotistic favoritism, is a good idea. We can outlaw certain punishments with treaties. We can encourage accountability with the invention of writing. We can consciously expand our circle of empathy. These are all inventions, products of our minds, as much as lightbulbs and telegraphs are.
Oh, what science deals with it then? What experimental evidence is that this thing you do is right as opposed to another? What models are made, what predictions do they make? Are they good at predicting wrong from right?
Is it wrong to steal? Is it wrong to steal to feed yourself when you are starving?
Is it wrong to lie? Is it wrong to lie to a known murderer that was asking about your friends whereabouts, knowing that he will hurt him?
What if we have no free will, but we behave better when we are lied about it? Should the system lie about nature of our decisions? What else should system (i.e. state, school, college...) lie us about?
Science is good when there is objective reality underlying its assumptions. When there isn't any strong objective reality it kinda doesn't work as well.
We are still in early stages of developing scientific answers to these questions. But they are fundamentally scientific. Note also that like culinary tastes there may not be unique answers to these questions, but sure it does not mean that all diets are equally good for your health.
Human well-being entirely depends on events in the world and on states of the human brain. Consequently, there must be scientific truths to be known about it. A more detailed understanding of these truths will force us to draw clear distinctions between different ways of living in society with one another, judging some to be better or worse, more or less true to the facts, and more or less ethical. Clearly, such insights could help us to improve the quality of human life.
We may not be able to resolve every moral controversy through science. Differences of opinion will remain. But opinions will be increasingly constrained by facts. And it is important to realize that our inability to answer a question says nothing about whether the question itself has an answer. Exactly how many people were bitten by mosquitoes in the last sixty seconds? How many of these people will contract malaria? How many will die as a result? Given the technical challenges involved, no team of scientists could possibly respond to such questions. And yet we know that they admit of simple numerical answers. Does our inability to gather the relevant data oblige us to respect all opinions equally? Of course not. In the same way, the fact that we may not be able to resolve specific moral dilemmas does not suggest that all competing responses to them are equally valid. Mistaking no answers in practice for no answers in principle is a great source of confusion.
People who want to argue moral questions are not scientific are in effect saying reason is powerless to answer the most important questions in human life. And how a person perceives the gulf between facts and values seems to influence their views on almost every issue of social importance— from the fighting of wars to the education of children.
This rupture in our thinking has different consequences at each end of the spectrum: religious conservatives tend to believe that there are right answers to questions of meaning and morality, but only because the God of Abraham deems it so. They concede that ordinary facts can be discovered through rational inquiry, but they believe that values must come from a voice in a whirlwind. Scriptural literalism, intolerance of diversity, mistrust of science, disregard for the real causes of human and animal suffering, this is how the division between facts and values expresses itself on the religious right.
From the point of view of popular culture, science often seems like little more than a hatchery for technology. While most educated people will concede that the scientific method has delivered centuries of fresh embarrassment to religion on matters of fact, it is now an article of almost unquestioned certainty, both inside and outside scientific circles, that science has nothing to say about what constitutes a good life. Religious thinkers in all faiths, and on both ends of the political spectrum, are united on precisely this point; the defense one most often hears for belief in God is not that there is compelling evidence for his existence, but that faith in him is the only reliable source of meaning and moral guidance. Mutually incompatible religious traditions now take refuge behind the same non sequitur.
It seems inevitable, however, that science will gradually encompass life’s deepest questions—and this is guaranteed to provoke a backlash. How we respond to the resulting collision of worldviews will influence the progress of science, of course, but it may also determine whether we succeed in building a global civilization based on shared values. The question of how human beings should live in the twenty-first century has many competing answers—and most of them are surely wrong. Only a rational understanding of human well-being will allow billions of us to coexist peacefully, converging on the same social, political, economic, and environmental goals. A science of human flourishing may seem a long way off, but to achieve it, we must first acknowledge that the intellectual terrain actually exists.
Neurology has a lot of information about where consciousness comes from. It's not complete, but nothing we know is.
> experience, spontaneity
More neurology, from what I can tell that these words mean. However, they're vague, and can be defined in so many ways that I don't know precisely what you mean.
> 'the present moment'
This is amazingly vague. It could be related to time, to consciousness, or to who-knows-what.
