You otherwise seem to have a balanced approach (thanks for this) to "philosophical matters" and methods, so why don´t you grant the video OP the same?
Well, when it comes to the Michael Strevens video, then I am probably not going to watch it because I've read several of his published works and met him (briefly) once and agree with much that he has to say. It's also nothing new (although in some of his more technical publications he does offer new takes on certain matters; I first came across him in grad school when I was concentrating more on the physics of complex systems, and read his book on a probabilistic approach to better conceptualizations of such systems).
When it comes to the OP video, I watched it about two and a half times in all I'd say. I had to pause a lot to try and glean any hints as to where to go for any substantial information, such as the "new study" he refers to ("Tidal Tails in Star Clusters") or the reference to Halton Arp (who did most of his work some ~50 years ago). But none of this helps much.
Firstly, a great many of the "simple" statements made about distances to stellar structures, their constituents ("stars in this cluster are more enriched in the heavier elements than our sun and the other stars in our neighborhood"), etc., are anything but trivial. For example, in the case of distances there exists an extensive literature that thankfully can be easily referenced for the non-specialist in stellar astrophysics and galactic structures (providing that non-specialist has at least a beginning graduate level familiarity with certain prerequisites) in e.g., the textbook by de Grijis (
An Introduction to Distance Measurements in Astronomy). The claim about "heavier elements" is much, much more complicated as it requires a working knowledge and familiarity not only with atomic and nuclear physics but also with the rather idiosyncratic ways in which these (as well as other topics in the physical sciences) are used in stellar physics, astronomy, and astrophysics. In fact, a great deal of the kinds of claims the author of the video makes (judging by his website and other materials) on similar topics contradicts the foundations for "simple" statements made in the video and others like it.
Also, I'm rather obsessive when it comes to a lot of topics, which can be problematic when specialization is ever-increasing. This is particularly true when it comes to fields that have nothing to do with my own. When I was an undergraduate, I added a major (Ancient Greek and Latin) and took courses on other languages in order to study classics, NT studies, Biblical studies, ancient religions and civilizations, and the history of scholarship regarding such matters. I do not keep up with such matters as much as I would like, as I simply do not have the time. But I can and still do take the time to go back to e.g., Aristotle and other authors to ensure that my knowledge of ancient languages remains (and, as linlguistics is another interest of mine, it is not without additional benefits to examine texts written in Biblical Hebrew or other dead languages).
So I have a very, very serious problem with popular misconceptions not only with the sciences (most of them perpetuated by science education, alas) but also with the nature of religion and myth. In particular, nothing has been so destructive to our understanding of ancient religions than comparative mythology, in which the seeking of patterns by Western intellectuals (who couldn't wrap their heads around the idea of religious practice that contained little to no ideology or belief system that could be readily identified as "religious" and separated from other spheres of everyday life) as well as armchair psychoanalysis bunk combined into that most pernicious form of would-be historiography and ethnology commonly called "comparative mythology" or "comparative religion". There are some approaches that have some merit, but alas too often we find the culmination of a serious of misconceptions and outdated approaches in paradigms most associated with (and dependent upon) Jungian archetypes and suchlike, thanks largely to those like Campbell.
Humans will find patterns. We're very good at it. We're too good at it. And we need to constantly take into account the nature of current evidence and how new evidence can and should be evaluated both in the light of previous evidence as well as with the lenses provided by new approaches and knowledge from other fields (and the death of failed approaches).
The entire lens of 18th to 19th century history of religion and of societies in general (e.g.,
Das Mutterrecht, the Golden Bough, the kinds of "folklore" studies that were used in e.g.,
Formgeschicte in outdated historical Jesus studies, Marxist evolutionary approaches, etc.), and in particular the formation of cohesive "bibles" of myths that were supposed to represent the vastly more dynamic, fluctuating religious practices of antiquity in the form of encyclopedic mythologies are problematic at virtually every level.
I see no need to compound the already very, very flawed approaches from anthropology, history, and similar fields that should have (and largely have been) abandoned in all serious scholarship years and years ago by adding to these flawed approaches a conception of cosmology rooted in contradictions and inconsistencies.
For example, it is not entirely clear just what it is that classical electromagnetism consists of. For the practicing physicist, even those of us working in foundation physics, this isn't a big problem. Issues of the sort raised by Frisch in his
Inconsistency, Asymmetry, and Non-Locality: A Philosophical Investigation of Classical Electrodynamics are superseded by the fact that classical electromagnetism breaks down at a far more fundamental level than can be addressed by any attempt at a cohesive "rational reconstruction" (or any other type) at a classical level.
I have, nonetheless, spent a fairly considerable amount of time devoted to understanding the issues raised by historians and philosophers when it comes to such classical models approached in the contexts of classical physics (rather than anachronistically). And I don't see anything in your sources about the issues that would later give rise to renormalization due to self-energy of the electron that plagued the classical theory of the Lorentz electron even after it was extended (principally by Abraham; see e.g., Rohrlich's
Classical Charged Particles (3rd Ed.) or Whittaker's excellent though dated treatise
A History of the Theories of Aether and Electricity, or even Lorentz book on electrons). I don't even see the issues that plagued the 19th century developers of electromagnetism, but rather an elementary high school or first year undergraduate exposition of an idealized, highly simplified version of the vector formalisms and conceptual (simplified) descriptions of E&M in the website behind the OP's video.
I also see in it a lot of great graphics of the type that cannot come from direct observation but have to be reconstructed using modern methods from astrophysics, which rely on GR, a modern understanding of electrodynamics and radiation (among other things) that are either explicitly denied or ignored in the video and the other sources from authors website.
I see a 2010 paper "Tidal tails of star clusters" called "recent" even though the authors published a follow up "More on the structure of tidal tails" a year later. I see the use of graphs taken from sources that aren't cited and references to persons without providing the context I know to be appropriate (indeed necessary) because I've read two of Arp's books.
I see a lot of images from astrology and lines connecting dots while references are made to distances, structures, and matter that are inherently contradictory.
What I don't see is content, substance, or contact either with the actual theories and work refuted or substantive claims beyond analogies made out of oversimplifications or outright misconceptions/mistakes.
I already have issues with the current approaches, paradigms, interpretations, and so forth used by my peers and by those in related fields (including astrophysics and certainly cosmology). I am willing to read and engage with those who are usually dismissed for being overly radical so long as they can present a case that at the very least shows they are aware of the the nature, structure, and formalisms of the theories they are contesting. Your sources do not rise even to this minimal level.