I have watched the video and it confirms my impression of the creation and use of the term scientism. Right out of the gate it is presented as a response to the dismissiveness of prominent scientists towards Philosophy. In essence it is a lashing out at science, as Philosophy continues to feel increasingly marginalized.
Other than 'mind-reading' Dr Pigliucci to insist on his bias and misrepresenting his examples of people who hold to scientistic views as 'lashing out at science', you are ignoring the fact that he is a doctor in Genetics and a doctor in biology as well as a doctor in the philosophy of science and a former professor of ecology and evolution.
He was a successful scientist before he was a successful philosopher of science. Why then would he be 'lashing out at science'?
With him having a background in both science and philosophy, what makes you think he is less well informed than people and more biased than people who freely admit they have never read any significant works of philosophy and have equal, if not more, motivation to dismiss a field about which they are completely ignorant?
Also, given that an argument against scientism requires him to point out the philosophical flaws in the position based on a poor understanding of philosophy, you create a closed system of logic whereby making such an argument automatically renders your opinion invalid due to bias.
Someone else who was a philosopher of science as well as a scientist was Einstein. Was he simply 'lashing out at science' when he said this?
I fully agree with you about the significance and educational value of methodology as well as history and philosophy of science. So many people today—and even professional scientists—seem to me like somebody who has seen thousands of trees but has never seen a forest.
A knowledge of the historic and philosophical background gives that kind of independence from prejudices of his generation from which most scientists are suffering. This independence created by philosophical insight is—in my opinion—the mark of distinction between a mere artisan or specialist and a real seeker after truth.
...
Concepts that have proven useful in ordering things easily achieve such an authority over us that we forget their earthly origins and accept them as unalterable givens. Thus they come to be stamped as “necessities of thought,” “a priori givens,” etc.
The path of scientific advance is often made impassable for a long time through such errors. For that reason, it is by no means an idle game if we become practiced in analyzing the long commonplace concepts and exhibiting those circumstances upon which their justification and usefulness depend, how they have grown up, individually, out of the givens of experience. By this means, their all-too-great authority will be broken. They will be removed if they cannot be properly legitimated, corrected if their correlation with given things be far too superfluous, replaced by others if a new system can be established that we prefer for whatever reason. (Einstein 1916, 102)
...
It has often been said, and certainly not without justification, that the man of science is a poor philosopher. Why then should it not be the right thing for the physicist to let the philosopher do the philosophizing?
Such might indeed be the right thing at a time when the physicist believes he has at his disposal a rigid system of fundamental concepts and fundamental laws which are so well established that waves of doubt can not reach them; but it can not be right at a time when the very foundations of physics itself have become problematic as they are now. At a time like the present, when experience forces us to seek a newer and more solid foundation, the physicist cannot simply surrender to the philosopher the critical contemplation of the theoretical foundations; for, he himself knows best, and feels more surely where the shoe pinches. In looking for a new foundation, he must try to make clear in his own mind just how far the concepts which he uses are justified, and are necessities.
Einstein’s Philosophy of Science (Stanford Encyclopedia of Philosophy)
Why do you believe that Einstein was mistaken when he identified knowledge of the history and philosophy of science as being hallmarks of a good scientist?
To illustrate my concern, let's look at one example that he gives that represents the first element of what constitutes scientism. The first element is "Using words like science and scientific as honorific terms of generic epistemic praise." The first example of this behavior is the advertising slogan "9 out of 10 dentists recommend brand X toothpaste". This is a real issue, but is it strictly a science issue? What if we said "9 out of 10 soccer mom's choose brand x minivan." Or perhaps "9 out of 10 Super Bowl winning football players choose brand X itch cream". In each case, the marketer is trying to co-opt the reputation or esteem of a group seen to have authority on the subject and attach it to their product. When science is used this way, it simply speaks to strength of the reputation of science. The stronger the reputation, the greater the incentive to co-opt that reputation.
That is the point, that people borrow the reputation of science in certain fields to buttress the value of 'scientific' findings in other fields where findings are much less reliable.
Scientism is excessive faith in the accuracy and utility of science in areas where its performance doesn't justify such faith. Published findings in certain fields (psychology, neuroscience, etc.) are more likely to be false than true. Yet as 'science' they often carry more weight than they should.
I think what galls philosophers is that they know they will never hear the phrase "9 out of 10 philosophers recommend ....".
Even when they are also scientists? That doesn't make a lot of sense to me.