“Science”: What it is and is not, and how it is misused in most public contexts

August 25, 2011

How many times have you seen a headline, or have heard a politician speak, expressing something like: “Science shows that…”, or “Scientists say that…”?

The following four statements are mine alone:

- Do not accept anything written or said in the contexts described above.

- “Science” is not a thing, or a person, or group of persons which shows anything, or takes any action, or has an opinion.

- What any purported group of scientists “says” is inappropriate to quote, other than from a publication deemed “scientific”, and in the exact language in such a publication.

- Especially discard as false anything a scientist says or is quoted as saying if it contains any variant of the verb ‘to believe’.

How do I justify these dicta? So glad you asked.

What is “science”?

Here is what certain people whom we can comfortably label “scientists” have said:

Fiction is about the suspension of disbelief; science is about the suspension of belief.
James Porter, Josiah Meigs Distinguished Professor, Odum School of Ecology, University of Georgia, USA

Religion is a culture of faith; science is a culture of doubt.
Richard Feynman, Nobel-prize-winning physicist

So, suspend your beliefs and develop your skepticism if you wish to be a scientist. Note: Classical philosophical skepticism derives from the Skeptikoi (Greek), a school who “asserted nothing”. (Source).

Fundamental to all “scientific” inquiries is the concept of empiricism:

Empiricism in the philosophy of science emphasizes evidence, especially as discovered in experiments. It is a fundamental part of the scientific method that all hypotheses and theories must be tested against observations of the natural world rather than resting solely on a priori reasoningintuition, or revelation. (Source).

Which now brings us to the heart of the matter: The Scientific Method.

Scientific method refers to a body of techniques for investigating phenomena, acquiring new knowledge, or correcting and integrating previous knowledge. To be termed scientific, a method of inquiry must be based on gathering observable, empirical and measurable evidence subject to specific principles of reasoning. A scientific method consists of the collection of data through observation and experimentation, and the formulation and testing of hypotheses

Scientific researchers propose hypotheses as explanations of phenomena, and design experimental studies to test these hypotheses. These steps must be repeatable in order to dependably predict any future results…

(T)he process must be objective to reduce biased interpretations of the results. Another basic expectation is to document, archive and share all data and methodology so they are available for careful scrutiny by other scientists, thereby allowing other researchers the opportunity to verify results by attempting to reproduce them. This practice, called full disclosure, also allows statistical measures of the reliability of these data to be established….(Source)

There you have it.

But wait! There’s more!!

I recently came across the newspaper article, Fraud in a lab coat. At the end, the writer, Gareth Cook, states: “We need to do better. Science is a quest for the truth. And to know what is true, one must know what is false.”

Is science, indeed, a quest for “truth”?

Karl Popper (Source: http://ub.uni-klu.ac.at/)

Here is what British philosopher of science Karl Popper says on this:

I think that we shall have to get accustomed to the idea that we must not look upon science as a “body of knowledge”, but rather as a system of hypotheses, or as a system of guesses or anticipations that in principle cannot be justified, but with which we work as long as they stand up to tests, and of which we are never justified in saying that we know they are “true” . . . (Emphasis added). —Karl R. Popper (1902-1994), The Logic of Scientific Discovery.

So, don’t “believe” in science.

A belief system is (comprised of) ideas that are taken on faith and cannot be scientifically tested. (Source).

I assert that, as compared with the realm of science, a belief system is a relatively closed system. The realm of science cannot be closed or complete. There is always more to doubt, more to hypothesize, more to discover, more to test.

To be fair to the conscientious scientist who is, after all, a human being with desires and goals, I here quote my friend Vasil, a retired MD, PhD psychopharmacologist who spent many productive years in clinical research. He responded to my arguments that a scientist can’t properly believe in anything when pursuing the proof of a hypothesis: “I’m sure that it is true, but not sure that it is absolutely true.”

Finally, I assert that to believe in anything is not a bad thing. Each of us has our set and systems of beliefs. Most of us in any given locale share these beliefs (whether or not we recognize them consciously as such) or the local society tends to disintegrate and disperse.

What a scientist must do, and very difficult it is, is to consciously identify her or his set or system of beliefs and to suspend it in the pursuit of new information about the universe.

“…the ideal of scientific neutrality is itself, like all other ideals, a human invention. And like other human ideals, it is subject to abuse if its character and function are misconceived.” – Philip H. Rhinelander (1908—1987), philosopher, Stanford professor emeritus, and former dean of the Stanford University School of Humanities and Sciences.

NB: In the spirit of full disclosure, which is a requirement in any scientific paper (see above), I offer this: Regarding Belief, in the Realm of the Religious or Spiritual.


Friedrich Nietzsche (1844-1900) on God, Christianity, The Enlightenment, Words, Rationality, Science, Language, Truth, and Everything

September 3, 2008

Somewhere along the line I heard enough about Nietzsche to associate him with the phrase “God is dead,” but I didn’t know if he was supposed to be celebrating this assertion or decrying it. [Click the link under the phrase to find the answer].

In the early 1980s my late former father-in-law declared something to the effect that I was spouting or paraphrasing Nietzsche! I didn’t immediately follow through on this, being so deep into my former career.

About a year ago, I happened across a little book: Nietzsche and Postmodernism by Dave Robinson, published by “Icon Books.” As I continue to re-read it I am brought back, by Nietzsche’s assertions, to the lessons of Alan Watts, a one-time Anglican priest and great teacher of Eastern ways, especially The Tao, Buddhism and Buddhism’s evolution to Zen.

According to the author, Dave Robinson, Nietzsche said:

  • Human language has no coherent correspondence with the ‘real’ world. Language can never be ‘literal’ in the sense that it can describe the reality of the world to us. 
  • All language is inevitably metaphorical. Social and intellectual life depends on common consent, and this gives birth to a shared consensual reality in which concepts such as “knowledge” and “truth” inevitably emerge. These concepts are then reinforced by language. Such limited human ‘truths’ make social life possible. Unfortunately, they can also lead to a futile hunt for spurious and illusory metaphysical ‘truths’ that don’t exist.
  • Logic and classification both originate from our need to control and dominate the world The undoubted usefulness of logic hypnotizes human beings into believing they can use it to obtain transcendent or scientific truths. Logic is a very useful survival tool, but that is all it is.
  • Words are useful to us because (they can) simplify and ‘freeze’ the chaos and complexities of our surroundings, but that is all they can do.Freiderich Nietzsche, right

    “Words, as is well known, are the great foes of reality.”
    —Joseph Conrad

    “Words are, of course, the most powerful drug used by mankind.”
    —Rudyard Kipling

    “Words are dwarfs, but examples are giants.”
    —Swiss-German Proverb

    As an aspiring writer I have bemoaned the inability of words to describe the totality and essence of the reality I perceive. I reckon this is why we need art, poetry and music—none is necessarily “logical.”

    Back to Dave Robinson’s translated and interpreted words of Nietzsche:

  • Not only will our grammar control the ways in which our thoughts are organized but, more drastically, it will determine what sorts of thoughts it is possible for us to have. So the subject-predicate grammar we think with (causes us to) impose a subject-object framework onto the world and this encourages us to believe, for example, that there is an ‘ego’ or and ‘I’ that exists as a transcendent Cartesian entity somehow inside us, separate from our physical existence. 

    Here is Alan Watts on this very topic:

  • Ego is a social institution with no physical reality. The ego is simply your symbol of yourself.
  • The most strongly enforced of all known taboos is the taboo against knowing who or what you really are behind the mask of your apparently separate, independent, and isolated ego. (Emphasis added).
  • Trying to define yourself is like trying to bite your own teeth, or see the back of your head. 

    Another author who address this “subject-object” problem is Robert Pirsig, in his Zen and the Art of Motorcycle Maintenance:

    I think that if we are going to reform the world, and make it a better place to live in, the way to do it is not with talk about relationships of a political nature, which are inevitably dualistic, full of subjects and objects and their relationship to one another; or with programs full of things for other people to do. I think that kind of approach starts at the end and presumes the end is the beginning. Programs of a political nature are important end products of social quality that can be effective only if the underlying structure of social values is right. The social values are right only if individual values are right. The place to improve the world is first within one’s own heart and head and hands, and then work outward from there. Other people can talk about how to expand the destiny of mankind. I just want to talk about how to fix a motorcycle. I think that what I have to say has more lasting value.

    Where both Nietzsche and Watts also coincide is in showing that human faculties such as rationality and logic cannot take us out of our human state in order that we may view ourselves ‘outside of ourselves’, that is, ‘objectively.’ Therefore the ‘truth’ we perceive is a human truth, not a universal truth. (The words in this paragraph are mine; I welcome argument).

    Finally, I commend his succinct and well-documented summary for your reading. Here are just some headings of his many very brief chapters to give you the flavor:

  • Nietzsche the Prophet
  • Nietzsche and the Collapse of Christianity
  • The Problem of Logic
  • The Demolition of Science
  • Belief in the Self
  • The Genealogy of Morals
  • Christian Values and Nihilism
  • Eternal Return
  • Nietzsche and Postmodernist Feminism 

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