This is a very interesting essay on the problems inherent in the stance of scientific materialism as a comprehensive worldview. Please read it and comment or rebut. Would be a good starting point for a debate or discussion. 
I am quoting relevant section from the first part of the essay. The next part proposes their own corrective version, which we can discuss later.
The blind spot of science is the neglect of lived experience | Aeon Essays
Excerpts of interest:-
Definition of scientific materialism
Many of us like to think that science can give us a complete, objective description of cosmic history, distinct from us and our perception of it. But this image of science is deeply flawed. In our urge for knowledge and control, we’ve created a vision of science as a series of discoveries about how reality is in itself, a God’s-eye view of nature.
Such an approach not only distorts the truth, but creates a false sense of distance between ourselves and the world. That divide arises from what we call the Blind Spot, which science itself cannot see. In the Blind Spot sits experience: the sheer presence and immediacy of lived perception.
Behind the Blind Spot sits the belief that physical reality has absolute primacy in human knowledge, a view that can be called scientific materialism. In philosophical terms, it combines scientific objectivism (science tells us about the real, mind-independent world) and physicalism (science tells us that physical reality is all there is).
Problems with Scientific Materialism
To put it bluntly, the claim that there’s nothing but physical reality is either false or empty. If ‘physical reality’ means reality as physics describes it, then the assertion that only physical phenomena exist is false. Why? Because physical science – including biology and computational neuroscience – doesn’t include an account of consciousness. This is not to say that consciousness is something unnatural or supernatural. The point is that physical science doesn’t include an account of experience; but we know that experience exists, so the claim that the only things that exist are what physical science tells us is false. On the other hand, if ‘physical reality’ means reality according to some future and complete physics, then the claim that there is nothing else but physical reality is empty, because we have no idea what such a future physics will look like, especially in relation to consciousness.
Faced with this quandary, some philosophers argue that we should define ‘physical’ such that it rules out radical emergentism (that life and the mind are emergent from but irreducible to physical reality) and panpsychism (that mind is fundamental and exists everywhere, including at the microphysical level). This move would give physicalism a definite content, but at the cost of trying to legislate in advance what ‘physical’ can mean, instead of leaving its meaning to be determined by physics.
Objectivism and physicalism are philosophical ideas, not scientific ones – even if some scientists espouse them. They don’t logically follow from what science tells us about the physical world, or from the scientific method itself. By forgetting that these perspectives are a philosophical bias, not a mere data-point, scientific materialists ignore the ways that immediate experience and the world can never be separated.
Husserl, the German thinker who founded the philosophical movement of phenomenology, argued that lived experience is the source of science. It’s absurd, in principle, to think that science can step outside it. The ‘life-world’ of human experience is the ‘grounding soil’ of science, and the existential and spiritual crisis of modern scientific culture – what we are calling the Blind Spot – comes from forgetting its primacy.
Whitehead’s so-called process philosophy is based on a rejection of the ‘bifurcation of nature’, which divides immediate experience into the dichotomies of mind versus body, and perception versus reality. Instead, he argued that what we call ‘reality’ is made up of evolving processes that are equally physical and experiential.
Insights from Quantum Physics
For several schools of thought, quantum physics doesn’t give us access to the way the world fundamentally is in itself. Rather, it only lets us grasp how matter behaves in relation to our interactions with it.
Copenhagen interpretation of Niels Bohr, for example, the wave function has no reality outside of the interaction between the electron and the measurement device.
A relatively new interpretation known as Quantum-Bayesianism (QBism) – which combines quantum information theory and Bayesian probability theory – takes a different tack; it interprets the irreducible probabilities of a quantum state not as an element of reality, but as the degrees of belief an agent has about the outcome of a measurement. Advocates of this interpretation sometimes describe it as ‘participatory realism’, because human agency is woven into the process of doing physics as a means of gaining knowledge about the world.
In short, there’s still no simple way to remove our experience as scientists from the characterisation of the physical world.
Experience and Consciousness
There’s still no scientific explanation of qualia in terms of brain activity – or any other physical process for that matter. Nor is there any real understanding of what such an account would look like.There’s also the question of subjectivity. Experiences have a subjective character; they occur in the first person. Why should a given sort of physical system have the feeling of being a subject? Science has no answer to this question.
Philosopher William James (whose notion of ‘pure experience’ influenced Husserl and Whitehead) wrote in 1905 about the ‘active sense of living which we all enjoy, before reflection shatters our instinctive world for us’. That active sense of living doesn’t have an inside-outside/subject-object structure; it’s subsequent reflection that imposes this structure on experience.
More than a millennium ago, Vasubandhu, an Indian Buddhist philosopher of the 4th to 5th century CE, criticised the reification of phenomena into independent subjects versus independent objects. For Vasubandhu, the subject-object structure is a deep-seated, cognitive distortion of a causal network of phenomenal moments that are empty of an inner subject grasping an outer object.
To bring the point home, consider that in certain intense states of absorption – during meditation, dance or highly skilled performances – the subject-object structure can drop away, and we are left with a sense of sheer felt presence. How is such phenomenal presence possible in a physical world? Science is silent on this question.
What the Scientific Method actually Does
First, we set aside aspects of human experience on which we can’t always agree, such as how things look or taste or feel. Second, using mathematics and logic, we construct abstract, formal models that we treat as stable objects of public consensus. Third, we intervene in the course of events by isolating and controlling things that we can perceive and manipulate. Fourth, we use these abstract models and concrete interventions to calculate future events. Fifth, we check these predicted events against our perceptions. An essential ingredient of this whole process is technology: machines – our equipment – that standardise these procedures, amplify our powers of perception, and allow us to control phenomena to our own ends.
But experience is present at every step. Scientific models must be pulled out from observations, often mediated by our complex scientific equipment. They are idealisations, not actual things in the world. They are abstract mental representations, not mind-independent entities. Their power comes from the fact that they’re useful for helping to make testable predictions. But these, too, never take us outside experience, for they require specific kinds of perceptions performed by highly trained observers.
For these reasons, scientific ‘objectivity’ can’t stand outside experience; in this context, ‘objective’ simply means something that’s true to the observations agreed upon by a community of investigators using certain tools. Science is essentially a highly refined form of human experience, based on our capacities to observe, act and communicate.
So the belief that scientific models correspond to how things truly are doesn’t follow from the scientific method. Instead, it comes from an ancient impulse – one often found in monotheistic religions – to know the world as it is in itself, as God does. The contention that science reveals a perfectly objective ‘reality’ is more theological than scientific.
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For someone who has been a scientist, and a person outside of the West (India), the incompatibility of the scientific methodology with scientific materialism and the monotheistic theological superstructure of the basic idea has long been evident. I agree with most of the issues this essay and their authors raise. What do you folks think?
I am quoting relevant section from the first part of the essay. The next part proposes their own corrective version, which we can discuss later.The blind spot of science is the neglect of lived experience | Aeon Essays
Excerpts of interest:-
Definition of scientific materialism
Many of us like to think that science can give us a complete, objective description of cosmic history, distinct from us and our perception of it. But this image of science is deeply flawed. In our urge for knowledge and control, we’ve created a vision of science as a series of discoveries about how reality is in itself, a God’s-eye view of nature.
Such an approach not only distorts the truth, but creates a false sense of distance between ourselves and the world. That divide arises from what we call the Blind Spot, which science itself cannot see. In the Blind Spot sits experience: the sheer presence and immediacy of lived perception.
Behind the Blind Spot sits the belief that physical reality has absolute primacy in human knowledge, a view that can be called scientific materialism. In philosophical terms, it combines scientific objectivism (science tells us about the real, mind-independent world) and physicalism (science tells us that physical reality is all there is).
Problems with Scientific Materialism
To put it bluntly, the claim that there’s nothing but physical reality is either false or empty. If ‘physical reality’ means reality as physics describes it, then the assertion that only physical phenomena exist is false. Why? Because physical science – including biology and computational neuroscience – doesn’t include an account of consciousness. This is not to say that consciousness is something unnatural or supernatural. The point is that physical science doesn’t include an account of experience; but we know that experience exists, so the claim that the only things that exist are what physical science tells us is false. On the other hand, if ‘physical reality’ means reality according to some future and complete physics, then the claim that there is nothing else but physical reality is empty, because we have no idea what such a future physics will look like, especially in relation to consciousness.
Faced with this quandary, some philosophers argue that we should define ‘physical’ such that it rules out radical emergentism (that life and the mind are emergent from but irreducible to physical reality) and panpsychism (that mind is fundamental and exists everywhere, including at the microphysical level). This move would give physicalism a definite content, but at the cost of trying to legislate in advance what ‘physical’ can mean, instead of leaving its meaning to be determined by physics.
Objectivism and physicalism are philosophical ideas, not scientific ones – even if some scientists espouse them. They don’t logically follow from what science tells us about the physical world, or from the scientific method itself. By forgetting that these perspectives are a philosophical bias, not a mere data-point, scientific materialists ignore the ways that immediate experience and the world can never be separated.
Husserl, the German thinker who founded the philosophical movement of phenomenology, argued that lived experience is the source of science. It’s absurd, in principle, to think that science can step outside it. The ‘life-world’ of human experience is the ‘grounding soil’ of science, and the existential and spiritual crisis of modern scientific culture – what we are calling the Blind Spot – comes from forgetting its primacy.
Whitehead’s so-called process philosophy is based on a rejection of the ‘bifurcation of nature’, which divides immediate experience into the dichotomies of mind versus body, and perception versus reality. Instead, he argued that what we call ‘reality’ is made up of evolving processes that are equally physical and experiential.
Insights from Quantum Physics
For several schools of thought, quantum physics doesn’t give us access to the way the world fundamentally is in itself. Rather, it only lets us grasp how matter behaves in relation to our interactions with it.
Copenhagen interpretation of Niels Bohr, for example, the wave function has no reality outside of the interaction between the electron and the measurement device.
A relatively new interpretation known as Quantum-Bayesianism (QBism) – which combines quantum information theory and Bayesian probability theory – takes a different tack; it interprets the irreducible probabilities of a quantum state not as an element of reality, but as the degrees of belief an agent has about the outcome of a measurement. Advocates of this interpretation sometimes describe it as ‘participatory realism’, because human agency is woven into the process of doing physics as a means of gaining knowledge about the world.
In short, there’s still no simple way to remove our experience as scientists from the characterisation of the physical world.
Experience and Consciousness
There’s still no scientific explanation of qualia in terms of brain activity – or any other physical process for that matter. Nor is there any real understanding of what such an account would look like.There’s also the question of subjectivity. Experiences have a subjective character; they occur in the first person. Why should a given sort of physical system have the feeling of being a subject? Science has no answer to this question.
Philosopher William James (whose notion of ‘pure experience’ influenced Husserl and Whitehead) wrote in 1905 about the ‘active sense of living which we all enjoy, before reflection shatters our instinctive world for us’. That active sense of living doesn’t have an inside-outside/subject-object structure; it’s subsequent reflection that imposes this structure on experience.
More than a millennium ago, Vasubandhu, an Indian Buddhist philosopher of the 4th to 5th century CE, criticised the reification of phenomena into independent subjects versus independent objects. For Vasubandhu, the subject-object structure is a deep-seated, cognitive distortion of a causal network of phenomenal moments that are empty of an inner subject grasping an outer object.
To bring the point home, consider that in certain intense states of absorption – during meditation, dance or highly skilled performances – the subject-object structure can drop away, and we are left with a sense of sheer felt presence. How is such phenomenal presence possible in a physical world? Science is silent on this question.
What the Scientific Method actually Does
First, we set aside aspects of human experience on which we can’t always agree, such as how things look or taste or feel. Second, using mathematics and logic, we construct abstract, formal models that we treat as stable objects of public consensus. Third, we intervene in the course of events by isolating and controlling things that we can perceive and manipulate. Fourth, we use these abstract models and concrete interventions to calculate future events. Fifth, we check these predicted events against our perceptions. An essential ingredient of this whole process is technology: machines – our equipment – that standardise these procedures, amplify our powers of perception, and allow us to control phenomena to our own ends.
But experience is present at every step. Scientific models must be pulled out from observations, often mediated by our complex scientific equipment. They are idealisations, not actual things in the world. They are abstract mental representations, not mind-independent entities. Their power comes from the fact that they’re useful for helping to make testable predictions. But these, too, never take us outside experience, for they require specific kinds of perceptions performed by highly trained observers.
For these reasons, scientific ‘objectivity’ can’t stand outside experience; in this context, ‘objective’ simply means something that’s true to the observations agreed upon by a community of investigators using certain tools. Science is essentially a highly refined form of human experience, based on our capacities to observe, act and communicate.
So the belief that scientific models correspond to how things truly are doesn’t follow from the scientific method. Instead, it comes from an ancient impulse – one often found in monotheistic religions – to know the world as it is in itself, as God does. The contention that science reveals a perfectly objective ‘reality’ is more theological than scientific.
------------------------------------------------------------------------------------------------------
For someone who has been a scientist, and a person outside of the West (India), the incompatibility of the scientific methodology with scientific materialism and the monotheistic theological superstructure of the basic idea has long been evident. I agree with most of the issues this essay and their authors raise. What do you folks think?
