This is the first in an occasional series on “deep science,” an attempted antidote to the prevailing “absent-minded science” I’ve written about in my book, Eco, Ego, Eros.
Science has defined the modern era in many ways and is truly the reigning knowledge paradigm in the modern era, even if it’s not always acknowledged. The key features of modernity–specialization and technology–were made possible primarily by the remarkable development of scientific techniques and knowledge over the last 400 years, since the time of Galileo and Kepler.
But while science has brought us the modern world, in a very real and direct way, it has also brought us to a point where man’s perennial search for meaning is imperiled. This is the case because today’s scientific worldview seems to deny the importance of many inquiries that humans have perennially found important, including questions about our place in the universe, the nature of consciousness, and questions about God, purpose, and many other deep topics. And where it doesn’t deny the importance of such questions the answers it provides are increasingly dissatisfying and, frankly, depressing.
Science is the basis for “scientific materialism,” the worldview shared by most of today’s scientists and philosophers. Scientific materialism holds, essentially, that the universe is nothing but matter and energy in motion; humans evolved through random processes, as did all life; and human minds emerged at some point in our species’ development as our nervous system became sufficiently complex.
Much of this is surely correct, but there are a number of problems with this worldview. For example, scientific materialism is unable to explain coherently when and why mind/subjectivity emerged. How far down the evolutionary ladder does mind extend? When did mind first appear in the universe? We shouldn’t expect science to be able to provide firm and specific answers to these questions because such answers are probably impossible to produce. But we should expect the intellectual architecture of our modern world to provide at least an outline of coherent answers to such questions. Thomas Nagel’s recent book, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False, makes a very similar point.
Is Today’s Science An “Absent-Minded Science?”
I’ve argued that today’s science is an “absent-minded science” because of this failure to adequately explain the role of mind in nature. The prevailing theory of “emergence” argues that mind simply appears with the development of sufficient biological complexity but no one today can provide a good answer as to when and why mind emerged when it did. These major questions remain unanswered within the materialist paradigm and its philosophy of “emergentism.” This inability to explain the most primary feature of reality for each of us — our own minds — seriously undermines the intellectual edifice of modernity.
Perhaps even more importantly, scientific materialism is, for most of us, an ill-suited foundation for our search for higher meaning in our lives. As human beings, we have an innate need for a life-affirming mythos. By mythos I don’t mean fantasy; rather, I mean we need a subtextual narrative that supports our sense of self and our place in the world. The more accurate this narrative is, in terms of its congruence with events in the external world, the better it works. Scientific materialism falls short in providing such a mythos because it denies the reality of much that seems most real to us. We have, with today’s scientific materialism, seen the pendulum swing too far.
The Copernican Revolution, which correctly shifted the center of our solar system to the sun away from our planet, has now gone too far in suggesting that there isn’t really anything special about us or our place in the universe. We are the product of random chance on a small backwater planet in a very boringly normal arm of a very normal spiral galaxy, so the conventional view holds. Independent of the grasping of ego, we can see that this worldview doesn’t provide much space for personal or higher meaning.
A key challenge of our time is to reconcile the truths and methods of modern science with this need for personal meaning.
Scientific materialism’s mythos was summed up well by the Nobel Prize winner Steven Weinberg:
“The more the universe seems comprehensible, the more it also seems pointless.”
If this is the case, why don’t we all just commit suicide? Well, we don’t because each of us has a personal mythos, despite the claims of today’s materialism, that justifies the space we occupy and the air we breathe.
We Are In Need Of A More Life-Affirming Worldview Than Scientific Materialism Can Provide
We are, it seems, in need of a more life-affirming worldview than today’s scientific materialism can provide. This new series of essays will flesh out my thoughts on 1) how science can and should change to become more scientific, but also 2) how a new type of science can act as the foundation for a new mythos to better sustain our psyches.
This is what I mean by “deep science.” A new deep science will be more scientific than today’s surface-oriented endeavour because it recognizes the internal aspects behind the world of surfaces that is the primary focus of today’s science. Deep science is also more holistic than today’s overly narrow science because it can help us more comprehensively describe the universe and its amazing contents, and allow us to create coherent and useful theories about these contents.
Ken Wilber’s Deep Science
Ken Wilber coined the phrase “deep science” in his insightful book The Marriage of Sense and Soul: Integrating Science and Religion. Wilber’s suggestions in this area are a great basis for additional inquiry. I will use Wilber’s framework as the basis for my own discussion in these essays, but will expand and amend upon his original outline.
The key point of Wilber’s deep science is that all scientific and spiritual inquiries — which are united methodologically in his deep science, at least in an overarching manner — consist of three strands: 1) an injunctive method, which is a set of how-to instructions specific to the field at issue; 2) data gathering, in terms of direct experience, through use of the injunctive method at issue; 3) community confirmation or negation of the data gathered. Wilber states in The Marriage of Sense and Soul:
The three strands of deep science [what I’ll call the “triple braid” from here on out] separate the valid from the bogus … helping us to separate not only true propositions from false propositions, but also authentic self-expression from lying, beauty from degradation, and moral aspirations from deceit and deception.
Future columns will explore some applications of the triple braid of deep science and will also flesh out how Wilber’s approach might be a useful and fair reconciliation of scientific and religious ways of viewing the world.
If we are to find a way out of the existential trap of scientific materialism, we need not reject science; rather, we should look deeper into scientific method and reexamine its foundations. This approach will have two major benefits: 1) we gain a deeper and more comprehensive understanding of the physical world; 2) as a nice side benefit, we also find a worldview that is more conducive to the long-standing need for finding personal meaning in our lives.
Tam Hunt is a philosopher and lawyer based in Santa Barbara, CA, and Hilo, HI, and a visiting scholar at UC Santa Barbara.
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