While reading an essay titled Philosophy-envy, some parts struck me as highly relevant commentary on the trend toward ultracrepidarianism among certain scientists and experts such as Richard Dawkins, Sam Harris, Jordan Peterson, and Steven Pinker, who have, on many occasions, opined on topics outside their fields of expertise with an unwarranted air of authority. The excerpts also discuss the extension of science beyond its scope, a topic that has come up on RF in many threads.
I found the essay overall thought-provoking. Here it is:
Post-Galilean science does not tell us what is really real or really important. It has no metaphysical or moral implications. Instead, it enables us to do things that we had not previously been able to do. When it became empirical and experimental, it lost both its metaphysical pretensions and the ability to set new ends for human beings to strive for. It gained the ability to provide new means. Most scientists are content with this trade-off. But every so often a scientist like Pinker tries to have it both ways, and to suggest that science can provide empirical evidence to show that some ends are preferable to others.
Whereas physics-envy is a neurosis found among those whose disciplines are accused of being soft, philosophy-envy is found among those who pride themselves on the hardness of their disciplines. The latter think that their superior rigor qualifies them to take over the roles previously played by philosophers and other sorts of humanists – roles such as critic of culture, moral guide, guardian of rationality, and prophet of the new utopia. Humanists, such scientists argue, only have opinions, but scientists have knowledge. Why not, they ask us, stop your ears against culture-babble (which is all you are going to get from those frivolous postmodernists and irresponsible social constructionists) and get your self-image from the people who know what human beings really, truly, objectively, enduringly, transculturally are?
Those who succumb to such urgings are subjected to bait-and-switch tactics. They think they will learn whether to be more like Antigone than like Ismene, or more like Martha than like Mary, or more like Spinoza than like Baudelaire, or more like Lenin than like FDR, or more like Ivan Karamazov than like Alyosha. They want to know whether they should throw themselves into campaigns for world government, or against gay marriage, or for a global minimum wage, or against the inheritance tax. They hope for the sort of guidance that idealistic freshmen still think their teachers may be able to provide. When they take courses in cognitive science, however, this is not what they get. They get a better understanding of how their brains work, but no help in figuring out what sort of people to be or what causes to fight for.
I found the essay overall thought-provoking. Here it is:
Philosophy-envy
www.amacad.org