Archives For Gregory Sandstrom

Author Information: Gregory Sandstrom, European Humanities University and Mykolas Romeris University, gregory.sandstrom@ehu.lt

Sandstrom, Gregory. “Trans-Evolutionary Change Even Darwin Would Accept.” Social Epistemology Review and Reply Collective 5, no. 11 (2016): 18-26.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-3ji

Please refer to:

origin_of_species

Image credit: Lasso Tyrifjord, via flickr

“[T]he grandest narrative of western culture, the modern story of evolution.” — Betty Smocovitis (1996)

“[E]volutionary change occurs over timeframes that transcend virtually all the interesting contexts that call for sociological explanations. Specifically, genetic change occurs either over too large a temporal expanse to interest professional sociologists or at a level too far below the humanly perceptible to interest the social agents that sociologists usually study.”— Steve Fuller (2005)

The theory of evolution is “one of the most ideological of sciences.”— Eduard Kolchinsky (2015)

The controversy over Darwin’s evolutionary legacy in biology, philosophy and social science, re-examined at the recent Royal Society ‘new trends’ meeting reinforces the belief within SSH that Darwin’s contribution to knowledge, whatever it may have been politically (cf. Patrick Matthew and the Arago Effect) or natural scientifically, was incomplete and in many ways destructive when applied to human beings. The danger of Darwinian evolution being applied to society is something that even the arch-Darwinist Richard Dawkins admits. Some scholars, however, don’t seem willing to heed such a warning or even to acknowledge it has merit.

Scholarly disagreement surrounding the concept of ‘evolution’ (read: history, change-over-time, development, etc.) isn’t only about biology, but also about social sciences and humanities (SSH). Thankfully, practitioners in SSH have not often felt obliged to prostrate our fields to the promised hand-me-down evolutionistic ‘contribution’ of natural sciences, including biology. Yet there has also been a fruitful mixture of concepts between biology and SSH, that from time to time needs to be untangled or re-catalogued, to return a better proportion during a temporal disharmony.

One can see a modest level of internet buzz surrounding this Royal Society event from a variety of exotic quarters, including mainstream Nature, the British Academy, and philosopher Nancy Cartwright, to fringe journalism, outright philosophistry that is basically neo-creationism, in USAmerican-style, shouted loud and proud by the Intelligent Design Movement, and likewise aggressively resisted by the Darwinistas and members of the humanities Evolutionariat. And of course the ‘orthodox’ of scientistic right-wing conservative Kabala in pop USA culture while it seems to know surprisingly little about the philosophy of science. One almost needs a guide to navigate their way through all of this noise and pretence to defence of territories and ideologies, which oftentimes comes at too high an intellectual cost.

The gap between the ‘two cultures’ in this sense is as fresh as ever, which the Discovery Institute and their ‘new atheist’ opponents both exacerbate; together and taken separately. In our ‘multiversities’ today there are many more than just ‘two cultures’ or a ‘third culture.’ We try with many of these ‘cultures’ to make sense of them, that they may pollinate our understandings and identities both in the digital internet universe and in the actual physical university structures that institutionally support most of the people reading this message. The gap in understanding now evident in the N. American landscape is simply that natural science has come to be seen as the mantle of a ‘culture apart’ from all others. In this view, natural scientists have now run into a wall in trying to dictate their particular discipline’s ‘evolutionary principles’ to all other ‘knowledge cultures,’ including SSH. And now philosophy and social science have been given a platform to fight for their intellectual rights to not be imperialised by a frenzied hoard of Darwinists.

In addition to naturalistic evolution, the ‘humanistic’ SSH discourse surrounding the term ‘evolution’ is rich and varied, with many open disagreements (e.g. R. Lewontin and J. Fracchia vs. W. Runciman 2000s, Fuller 2005-2010s). If one is to respect the cultural diversity of practises that R. Dawkins would attribute to ‘extended phenotypes’ in his gene-centric view of the world, then one needs to include the voices of philosophers and social scientists. The typical biologistic generalisations and mere condescending (pretending) to understand cultural fields have become tired reminders of anti-intellectualism within the Evolutionariat. The Royal Society gathering generally addressed the task of raising awareness about SSH on Day 3 – November 9, though the overall agenda was dominated by a kind of ‘biologism’ of the modern and extended evolutionary syntheses (MEES).

Nevertheless, the event’s mission was no less than to reposition ‘Darwinism,’ as well as clarify how 21st century evolutionary theories can effectively be(come) post-Darwinian. Thus, we come to a historical moment when the option of discarding much of the ‘crude Darwinism’ of the degenerate late-modern period, infused with biologistic imperialism in SSH, may now be propositioned further. By now, with annual Darwin Day celebrations in the Anglo-American world, this debacle of Darwin-idolisation has turned into the “Lysenko Affair of the ‘West’.” Given the opportunity for evolutionary ideas in SSH to be tried by a jury of representative scholars with the prospect that they be found largely empty of many of their promises, the prospect of trans-evolutionary change would indeed be seen as a direct threat to both the coherence and any claim to significance of the MEES. Darwinian evolution either needs to be significantly repositioned and shrunk in SSH usage or it needs to be thrown out altogether.

To achieve a way forward beyond the constraints and false pathways left over from the old Darwinian corpus, we introduce the notion of ‘trans-evolutionary change’ as a feature particularly of SSH (humanistic) rather than naturalistic fields. This is a trans-evolutionary change even Darwin would accept as it acknowledges humanity ‘in tension,’ but not necessarily always ‘at war’. It was a major contribution that the Russian scientific tradition made even to the ‘western’ canon about ‘evolution’ in the names of Karl F. Kessler and Piotr A. Kropotkin to highlight ‘mutual aid’ (vzaimnopomosh), ‘cooperation’ and later ‘symbiosis’ and ‘symbiogenesis.’ By ‘trans-evolutionary change’ the author thus identifies human tension in contrast with the struggle motif in the growingly discredited Darwin-Malthus-Hobbes school.

This topic has been raised several times already at SERRC, though with less of the flair than what comes from Steve Fuller’s own writings. Student of Fuller, William Lynch’s long paper “Darwinian Social Epistemology” was responded to adequately by Peter Taylor with a short critique. Lynch’s longer reply to Taylor includes this gem: “I accept that simple, biological explanations of complex human behaviors are unlikely to be effective.” O.k., then maybe it’s time he intellectually mature and move beyond 19th century ‘Darwinism’ dressed in pragmatic USAmericano culturological garb and consider dropping the reductionistic evolutionistic ideology in SSH? Taylor replied to Lynch convincingly in April 2016. This message reconnects with that one and takes it a stage further.

Taylor defines ‘artificial selection’ as “deliberate selection based on some explicit criterion”, which he calls “a restrictive form of explanation of evolutionary change” (2016). In both of these notions I agree with Taylor and disagree with Lynch. The larger issue involves the kinds of non-evolutionary change that are legitimately available for considered scholarly discussion, instead of hand-waving and dismissal by a throng of backwards-looking, Darwin-outdated biologists and self-styled ‘public understanding of science’ or STS gurus. While I agree with Taylor that it appears Lynch’s “view of Darwinism is what drives his taking on of Fuller and so it would be difficult for him to satisfy a reader like me,” I disagree that banning any and all talk of design or Design in the Academy, particularly in SSH, e.g. social epistemology, serves a constructive purpose.

It is too obvious for everyone involved that the Discovery Institute winks with little (secret) giggles to each other when speaking about human design, i.e. design by intelligent agents, the effects of intelligent agency, etc. Such talk is all standard fare and nothing spectacular, since it could be seen in any SSH field. Human beings are involved in ‘designing’ processes, just as we do many other processes in addition to ‘designing.’ It is now both sad and tired that the ID people still seem to think they’ve reinvented the wheel while making a major innovation on sliced bread (ReVoluTion!) in the concept duo of ‘intelligent’ + ‘design.’ Perhaps Taylor’s view is simply that Steve Fuller’s representation of ID isn’t one he can personally, confessionally or professionally endorse, as it overlaps necessarily with Fuller’s worldview, which has apparently undergone (if by no more than label alone) a shift in recent years.

To achieve a way forward by dropping the tired chains of the old and new Darwinian corpus, we introduce the notion of ‘trans-evolutionary change’ as a particular feature of SSH, rather than biological or natural scientific fields. Trans-evolutionary change acknowledges humanity in tension and on smaller space-time scales than Big History naturalistic evolutionary theories. As well, it highlights the peculiar interest in the Extended Mind Thesis (Clark and Chalmers 1998), which is pushing envelopes in philosophy of mind, group cognition and dynamic systems theory. This is done to show there are burgeoning fields of study in philosophy and social sciences, e.g. such studies involving the ‘extensions’ of humanity in a non-evolutionary way, that are ready to take off once the proverbial Darwinian monkey is removed from SSH’s back. Focus on these studies may help make more coherent the Royal Society’s “philosophical and social sciences” agenda moving forward.

Trans-Evolutionary Change Can be Observed in Five Things

1) A category of change by human beings (i.e. in the anthropocene period) that occurs across, above, under, <, >, beyond or through the temporal and spatial scales found in biological and other naturalistic evolutionary theories.

What’s the minimum allowable time that it would take for something to ‘evolve?’ If there is no minimum, then there is no quantifiable scientific theory based on time. If you allow a minimum time scale, even across a range of applications, then you open the possibility of studying ‘trans-evolutionary’ change because there must then be ‘actions/processes/origins’ that cross the relevant time scale. In such cases, it must be left open for alternative ways to discover an answer using a non-evolutionary toolkit.

Darwin’s defenders often avoid the importance of exploring and explaining this ‘scale and identity controversy’ in public. Darwin had studied geology with his mentor Charles Lyell, and noted: “if we make the same allowances as before for our ignorance, and remember that some forms of life change most slowly, enormous periods of time being thus granted for their migration, I do not think that the difficulties are insuperable.” The large time scales involved in Darwin’s evolutionary narrative are quite clearly not the same scales involved when decisions are made, artefacts made and actions taken on the level of institutions, communities, groups, etc. that SSH studies.

The question logically then arises: what happens when we are not dealing with ‘enormous periods of time’ but rather with much shorter, non-evolutionary time scales? One way to distinguish the particular focus of interest that SSH has taken as its rightful province from the beginning until now has found a new name, which suits our purpose of signifying trans-evolutionary change. More than simply a new geological period, the epoch of trans-evolutionary change is now called: the Anthropocene.

2) Not only (reducible to) the externalist ‘Darwinian’ version of ‘natural selection’ acting upon an object from ‘outside,’ but rather also invokes the internalist (e.g. extended mind) notion of ‘human selection’ (Wallace 1890) from ‘inside’ a person.

This requires a kind of social epistemology that Fuller acknowledges as “a distinctive counter-biological sense of ‘social selection’: religious, academic, and political.” (2005: 6) Once people see that deterministic Darwinian models of social change are ‘not even wrong,’ the desire for an alternative that focuses on ‘selection’ on the human level will become more tangible.

Perhaps the most heinous result of so-called Darwinian logic has been that it handicapped a whole realm of knowledge with expectations that it could not meet. How was it ever thought possible that a naturalistic externalist view of human society and culture could ever take priority over a humanistic view of society? One ideology explores not only Einstein’s physical notion of “the starry heavens above”, but also the personal notion of a “moral universe within,” which is the anthropic dimension.

3) Investigable on both the individual (person) and population (society) levels (i.e. multiple levels) simultaneously, interactively and proportionally.

There is no avoiding the fact that the single discipline that has put the most of its attention and resources into the study of “individuals and groups” is sociology. When biologists use language borrowed from SSH, weave it into their disciplinary language with variations, adaptations and neologisms (e.g. ‘memetics’) inserted alongside it, they often distort or mangle its key message(s). One example of this is the notion of ‘group selection’ vs. ‘individual selection.’ Sociologists have been studying both, but with a concentration on the ‘agency’ of ‘selection’ that is far more developed than evolutionistic musing. We already have what biologists later decided to call “multi-layer selection,” which is typical language already in SSH where there are often multiple competing (or cooperating) hypotheses.

4) Dedicated to intentional, mindful, wilful, planned and directed changes (i.e. teleological) that are temporally and spatially lived and enacted by human beings within their (read: our) social, cultural, natural and other environments.

Nothing much really needs to be added about this feature of trans-evolutionary change. Enough people know about it and have written about it already. It’s a simple question of conversational proportionality and ideological control over journal publications and ‘associations’ that restricts ideological anti-evolutionism (as if it simply must by definition come from USAmerican fundamentalists and biblical literalists) from gaining a ready audience. Trans-evolutionary change serves to crush the materialistic aspirations of old-guard Darwinists and evolutionists because it shows quite simply, plainly and clearly how varieties of non-evolutionary change can be studied in SSH.

5) Inclusive of theories about sources and formal/final causes of ethics and morality (in addition to efficient and material causes) that transcend adaptationist evolutionary accounts based on naturalist reductionism.

This is a macro-feature of the trans-evolutionary discourse, which by beginning in SSH we forego the dilemma of whether or not to focus solely on efficient and material causes. The alternative, which is required for investigation on the more holistic level of SSH than NPS, allows the proper study of formal and final causes (Aristotelian causality) in ethics and morality. Naturalist reductionism is then seen as an (only efficiency/materialist) ideology with limited purposeful applicability in fields where elevation to mind-also and heart rather than reduction to body-alone is required.

The above is just a brief point-form introduction to trans-evolutionary change, which is one of the main topics of my upcoming book on Human Tension. These 5 indicators provide a basic outline of the new concept of trans-evolutionary change. They are not meant to be exhaustive, but rather indicative that this topic is ripe and ready for exploration and application across a range of scientific and scholarly fields. Particularly for those with a philosophical interest in the communication and sharing of knowledge, the notion that knowledge ‘extends’ and that our minds also can be perceived as ‘extending’ into society, while society also applies ‘intensions’ on our lives, has many opportunities for both scholarly and everyday application beyond the boundaries of evolutionary thinking.

If a person does not wish to acknowledge the notion of ‘trans-evolutionary’ as legitimate, as having a proper semantic meaning or as worthy of conversational inclusion, nothing can stop a person from holding that attitude. One may then need to be very restricted in speaking with them when looking more carefully at their particular meaning of ‘evolutionary’ because it might be tricky or uncelar. With some people, evolutionary theories turn into an evolutionistic worldview, a Darwin-idolising anti-theism apologetics based on aggressive ‘new atheist’ rhetoric rather than simply an arrangement of more or less clear and important scholarly ideas about change, motion, chance, intention, purpose, etc.

Yet with the conundrum of convoluted definitions, evolution is also used by others with sometimes too narrow a range of explanations, e.g. ‘only biology.’ This cohort of unknown size has an over-inflated view of biology as “the science of Life” and therefore as Queen of the Academy following the former Science Queen – physics. The importance therefore of having enabled a flanking move to evolutionary theory with trans-evolutionary change, by accumulating arguments in sovereign, independent, autonomous (but integral), developing SSH fields of knowledge, has many potential consequences. Do biologists really wish to restrict ‘evolution’ to being ‘strictly a biological’ idea and if not, then which new ‘map of knowledge’ would they suggest so that ideological biologism (which they likely won’t openly name) does not continue to plague the academic landscape? I see nothing coherent coming from biologists, even the non-exaggerators, to visualise a more realistic ‘map of knowledge’ than the grossly disproportionate view that many of them currently hold, uneducated in the sociology of science as most of them are.

My appeal then is to people first, not to abstract ‘post-evolutionary’ ideas. I’m not interested in those who feel they categorically must refuse to even consider the notion of trans-evolutionary change. It is those who may be curious to depart from the biological status quo into a post-Darwinian reality, to metaphorically ‘follow the white rabbit’ away from Darwin’s dehumanising determinist hole into a more fulfilling exploration of human society that appeal to me. A trans-evolutionary thinker may and often does know the ‘evolutionary canon’ rather well, but also moves beyond it to embrace a more dynamic, realistic model of choice, change and human development in 21st century SSH. They therefore need no longer embrace the mainstream ‘strictly neo-Darwinian’ or ‘Modern Synthesis’ version of evolutionary theories in natural sciences (or in economics, sociology, anthropology, psychology, etc.) any longer because we are right now in the midst of significant changes to the ‘paradigm,’ an (over-)extension, amendment, revision or even ‘replacement.’

The Intelligent Design Movement has turned into such a circus that even one of its ringleaders William Dembski recently had to publically ‘retire’ from it. He simply cannot be defended as a ‘revolutionary’ IDist anymore. One of the mainstays of the Discovery Institute for over a decade, Casey Luskin, also recently left the DI to pursue ‘further studies.’ Yet the so-called Darwinists display radical tendencies just as do their IDist ‘debate and publish’ partner foes. In one of the most absurd dead-ends in late-modern intellectual life, D.S. Wilson’s biologistic ideologising at the Evolution Institute, with Evolution for Everyone, most recently misguided Robin Hoodism at ‘Evonomics’, has led him now even into the promotion of ‘social Darwinism’. While the scientific ethos to reject hubris with humility generally holds, there do seem to be cases within the party-atmosphere of the Evolutionariat in some psychology of science sense where scholars belief they have achieved a kind of ‘god’s eye view’ and conceptual monopoly over change. However, in this case by returning to a 19th century naturalist icon in Darwin, Wilson isn’t exactly blazing new territory. He is rather waving a smudged, outdated flag of Evolutionary Naturalism towards SSH as he rides off towards a detoured naturalised/under-humanised destination for humanity. And already he has attracted a small mob to his journey of fuzzy evolutionistic logic.

Yet when leaders of the Evolutionariat, people like D.S. Wilson, are caught actually saying things like, “The biggest victim of the stigmatized view of Social Darwinism has been all of us,” most sane people, most normal people, basically just most people realise that something has gone very wrong. Can this type of ideologically evolutionistic mess be avoided or perhaps just somehow cleaned up and fixed following this recent Royal Society meeting? While the option of ‘replace,’ ‘amend’ or ‘extend’ was on the table, speakers of course could easily escape facing the ‘over-extension’ of the modern evolutionary synthesis by huddling into the safe status quo backwardness of Darwinian thinking. Or, perhaps the good ole’ English paddle is what Darwin’s theory of ‘evolution by natural selection in the struggle for life’ needs.

It is a unique moment in the landscape of history, philosophy and sociology of science that there is now forged such a strong post-Darwinian evolutionary biology position (L. Margulis and the Third Way), which is what led to this important and timely Royal Society meeting. Steve Fuller has raised this issue in multiple venues and on many occasions at least since 2005 and it seems to be a question of time when the public conversation finally catches up to his unique cybernetic design intelligence contribution. This may be yet another timely opportunity to re-explore his views on this topic as it seems several people at SERRC have recently found air to voice their concerns and criticisms of Fuller’s evolutionism, creationism and IDism, science and religion work. And well, if Peter Thiel can promote (lowercase) ‘intelligent design’ (not to be confused with the theistic ‘design argument,’ right?), then why can’t most other people in the 21st century at least acknowledge it exists and isn’t really that big a deal?

The most meaningful aspects of this conversation in my view are very little about the actual person or ideas of Charles Darwin. What an amazing convenient distraction the recluse from Downe, England has become! It’s time to close that chapter and read on further than Darwin in the Book of Nature. The key factors of interest here in SSH have been more about the ideological movement of the so-called ‘Darwinists’ and the illogical inversion of processes for origins (cf. Whitehead) from the start. And now with the Royal Society, the rest of society has also caught up with the ‘Darwinists’ who can be largely now rejected in society, just as R. Dawkins has now been publically unveiled as highly un-liked and disapproved by scientists (even when his name is not mentioned in the survey question!) for his aggressive agnosticism/atheism and distortions of scientific knowledge. This is something that social epistemology can help us uncover and better understand … in case any SERRC members are interested in proactivating studies of trans-evolutionary change across a range of SSH fields, to which when broadly and specifically applied leaves Dawkins’ ‘memetics’ far behind.

Sociobiology was tried and failed. Memetics failed. Evolutionary psychology is trying and failing miserably because its governing principles are self-contradictory and it has ideological self-blinders on. Why do they keep desperately looking back to Darwin for answers? It is time to change the music program from the dissonant Darwinist hymn sheets that some scientists have been using to experiment their humanistic fantasies upon the world. As the times change, we are now no longer willing to accept the characterisation of ‘species egalitarian’ when speaking above the mere biological, physiological or zoological levels. Uplift from homo to human is a vertical cultural process, in which we’re best either to forget completely or if necessary simply put ‘in its proper limited place’ the horizontal naturalism of the Beagle Enlightenment story in SSH.

Trans-evolutionary change helps to overcome Darwin’s cultural regret with a less scientistic, naturalistic and generally pessimistic approach to human existence on Earth. Trans-evolutionary change ushers in potentiality for global-social reconciliation for science, philosophy and theology/worldview discourse through magnetism by rotation. Let us see those post-Darwinian ideas that are being blocked en-masse by defensive biologists and naturalists. It does no good whatsoever to first call a people, community or society ‘under-evolved’ or even ‘un-evolved’ and then to claim that some ambiguous cultural evolutionary theory of human development ‘scientifically’ proves this on a scale of your choosing. That is simply civilisational racism.

In contrast, with trans-evolutionary change, multiple levels of selection mean multiple interpretations of development are possible and even encouraged, based on the resources available to the community rather than demanding internal compliance to some external evolutionary civilisational Standard. The User instead has to supply the content for the magnetism, which takes discussions of human-social change away from Darwin’s outdated evolutionary framework towards more contemporary advanced discussions about emergence, agency, design, planning, and indeed, human extension, though this latter language is still not widely familiar in SSH.

The way forward is to begin applying trans-evolutionary thinking in SSH as a way to cleanse many humanistic fields from the naturalistic plague that was part of the 20th century and early 21st century science wars. It will become obvious immediately regarding those who actually wish to ‘try’ and use TEC and those who clearly do not. Those who do not wish to try trans-evolutionary thinking will become the laggards in 21st century science, philosophy and theology/worldview discourse, stuck perhaps by a fear of the future as much as a love of the past.

It’s time to send Darwin down the scholarly river into history, away from SSH land where he is no longer welcome. And it’s not only about treating women as 2nd class citizens and marrying his cousin. Yes, it means there will be a cohort of angry evacuees from Darwin; those who wish to remain Darwinists to the end, astonishingly even in SSH, who ultimately must demand rescue from the absurdity of the intellectual territorial flooding that they now occupy; turned out into a land of SSH giants that pushed their heroic scientist idol away.

Darwin’s theory of the struggle for existence and the selectivity connected with it has by many people been cited as authorization of the encouragement of the spirit of competition. Some people also in such a way have tried to prove pseudo-scientifically the necessity of the destructive economic struggle of competition between individuals. But this is wrong, because man owes his strength in the struggle for existence to the fact that he is a socially living animal. – Albert Einstein (1931)

This is so much closer to an ‘eastern’ worldview than a ‘western’ one. A neutral onlooker might wonder if there is more going on with Darwin-Malthus-Hobbes western ‘struggle’ proponents and practitioners than meets the eye on global humanity scales.

To close, a peroration: It would do many, but not all of us (that’s a non-scientific principle of ‘democracy’ in action, to which I’m confident that a significant ‘WE’ in global societies are ready to say together: ‘cheerio Charles!’), the honour, if England would please take Darwin’s pigeons, barnacles and worms back to Downe, U.K. and provide Darwin with a proper civilisational retirement from public attention. Patrick Matthew and the Arágo Effect send a preferable diversion courtesy of the trans-evolutionary stream.

Smocovitis writes of “the grandest narrative of western culture, the modern story of evolution” (1996), perhaps only up to the limits of her natural(istic )science. A more inspiring humanistic ‘narrative’ of SSH than the one constructed in Victorian England is made possible once a person passes beyond naturalist ideology in the name of ‘evolution.’ Indeed, the grandest narrative of global human culture may eventually come to be seen as that of ‘human extension’ (services) and thus with it also our lives in human tension beyond biology alone.

Author Information: Gregory Sandstrom, European Humanities University and Mykolas Romeris University, gregory.sandstrom@ehu.lt

Sandstrom, Gregory. “No Fuller than Complete: Darwin’s Age Comes to an End.” Social Epistemology Review and Reply Collective 5, no. 11 (2016): 12-17.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-3iK

evolution

Image credit: Marc Brüneke, via flickr

The bagpipes are playing the funeral oration for Darwin’s evolutionary theories as they have been chronically misapplied and ill-championed in social sciences and humanities (SSH), the true home of the Darwin wars. The feverish century-long pitch of the drum, drum, drumming of evolutionary war; war in nature, struggle for life, survival of the fittest, man vs. nature, man vs. each other motif, has finally moved past its zenith. No fuller than complete, the Age of Darwinian evolution now comes to an end, with a sign to mark its place at the Royal Society.

The Scottish originator of the phrase “natural process of selection” (1831) might be put out by all the notoriety that C. Darwin has received over the past 158 years since publication of ‘The Origin.’ But the fall from grace that Darwin is set up for once again in London, this time in front of a jury of world-class intellectual peers that will include philosophers and social scientists may be enough that the gracious Scot Patrick Matthew would never wish Darwin’s eventual fate upon him.

At an upcoming meeting at the Royal Society on ‘new trends in evolutionary biology,’ the prospect of finally over-turning ideological Darwinism in biology, with global leading evolutionists in attendance, is on our doorstep. Will Darwin’s Age finally come to an end? Darwin’s theory now comes across to the educated eye as ‘developed but incomplete,’ in stark contrast with how things looked in the mid-19th century.

When Darwin wrote privately to his mentor C. Lyell in 1860 about “a complete but not developed anticipation!” of his theory (of the origin of species by means of) natural selection, he obviously hadn’t yet heard of the so-called ‘Arago Effect’ of scientific priority. Otherwise, he wouldn’t have written it. Darwin’s letter symbolically gives official priority over the discovery of ‘natural selection’ to Matthew; ‘complete’ signals that Darwin didn’t add anything new and that his theory was ‘anticipated.’ A serious argument can thus be made that we are more hanging onto the name ‘Charles Robert Darwin of Down, England,’ etc. than we are any longer confident that the ‘evolutionary’ ideas coming from Darwin’s 19th century ‘canon’ of hand-me-down texts are still fuel for the scientific imagination and research programs today.

As Matthew wrote to the Gardener’s Chronicle in making his claim to having pioneered the idea of “nature’s law of selection,” others were not ready to receive what he wrote at the time and there was a “spirit of resistance to scientific doctrine” in positing nature’s ‘selection,’ “that caused my work to be voted unfit for the public library of the fair city itself. The age was not ripe for such ideas.” This was said in 1860 (less than 2 years after publication of OoS), when Matthew responded in print to a review of Darwin’s ‘Origin’ that suggested Darwin was original and held priority over ‘natural selection.’ Publically, however, Darwin would only suggest that nobody had read Matthew’s work and that he took nothing, even through word-of-mouth from others who had read Matthew, from Matthew’s ideas as a kind of ‘knowledge contamination’ (Sutton 2014).

What would happen if someone found something like an English acronym N.L.O.S. or even the directly stated Matthew phrase “nature’s law of selection” in any of the personal correspondence between Darwin and someone before 1858? If any such thing exists, with it the priority game for Darwin would surely be up with disgrace to his legendary name. But the so-called ‘smoking gun,’ much like those pesky transitional fossils in the historical geological record on Earth sometimes remain, is still yet to be found, if it even does exist.

Shift to 2016 and the ‘culture war’ in the Anglo-American English world surrounding the term ‘evolution’ (leave aside ‘creationism’ for the time being) is about to get a facelift with the upcoming Royal Society ‘new trends’ meeting. The scholarly discourse of change-over-time in SSH today has little to nothing to gain from Darwin’s corpus any more, but it may still lose much by not dropping him and his unruly ideological followers now.

Perhaps one of the biggest problems in the Anglo-American discourse is that many people there seemingly “don’t know what they don’t know” regarding evolutionism in SSH. In this case, in not knowing, they continue to abuse evolutionary language, under the spell of Darwinism. This happens both on the side of atheists that try to argue evolution offers a scientific argument to bolster their atheism, and for theists who employ the term ‘evolution’ even in the most absurd of cases in trying to linguistically woo their opponents.

At the USA’s evangelical Christian-based BioLogos, where ‘science and faith’ are supposed to co-exist peacefully (D. Falk), except when they don’t (e.g. cloning, contraception, pharmaceuticals, nano-technology, neural-linguistic programming, etc.), or be ‘integrated’ into each other (J. Swamidass), except when they aren’t (welcome to 21st century fracked philosophy!), and evolutionary biology is not considered as problematic to religious belief, except when it comes to the mystical genomics of Adam & Eve, there is a glaring problem of equivocation by the Management regarding the meaning of ‘evolution.’ Yes, folks, all good intentions aside, they really don’t know what they don’t know and furthermore don’t want to know. They want to be stubborn ‘creationists’ at their local churches instead.

The reason for this is that BioLogos holds an ideologically ‘scientistic’ epistemology, where scientisation runs rampant over knowledge with implications for secular human nature, character and theology (cf. A. McGrath’s ‘scientific theology’). Thus, BioLogos has demonstrated that it actively supports the over-extension of ‘evolution’ into evolutionism and uses metaphor transfer from natural to artificial ‘designs.’ We also see this in the over-extension of ‘creation’ into ‘creationism,’ which BioLogos not subtly endorses. Sadly, they offer no excuse or explanation for their simple and obvious grammatical error in displaying their confused ideologies.

Here’s one example. A commenter named Rafael Galvão wrote on their site:

I have a degree in economics and my object of study is the history of economic thought. Biological evolution and economic evolution are always used interchangeably, like the models of Samuel Bowles and Herbert Gintis are drawn from the evolutionary theory. I think it’s interesting that there are lots of discussions in the history of economic thought about Malthus and in the history of theology he’s basically forgotten.

This comment was ‘liked’ by BioLogos Managing Editor Brad Kramer, Joshua Swamidass & @Caspar_Hesp (Forum Moderator).

We can therefore conclude, aside from not recognising a simple falsehood in economics – evolution is not “always used interchangeably” – that BioLogos thus even promotes interchangeable usage of ‘evolution’ in biology and economics. This is significant by itself because they “don’t know what they don’t know” on this topic. They display no public recognition regarding ideological evolutionism and its underside, even welcoming a Christian evolutionary psychology project (which was not well received) into their Templeton-funded grants program.

Yet BioLogos is, unfortunately, not alone here and their conflation of NPS with SSH joins a considerably large group of economists who if they don’t call themselves ‘evolutionists’ then at least openly applies what they consider as loosely (because there isn’t much more than that) ‘evolutionary principles’ in their economics work. Whether the so-called principles themselves are worthless and of minimal theoretical contribution doesn’t seem to matter to them, as long as it is labelled ‘evolutionary’ and thanks be given to Darwin in the genre of scientific origins mythology.

Many fields in play, you might be wondering where this is going and why it’s important. Economics is a clear and blatant example of a field in confusion as a result of evolutionism in SSH. When the notion of what exactly does and what doesn’t evolve is not even raised and a discussion not had to clarify borders or boundaries, or at least evolutionary ‘aspirations,’ then little can be done to stop what Dennett called “Darwin’s universal acid.” Darwin is upheld by some as one of the greatest developers of SSH fields; he has been called the founder of psychology, of sociology and of modern political economy, etc. The notion that Darwin’s ‘principles’ may apply equally to human beings as to other creatures and even plants, rocks, the solar system and universe, etc. symbolizes a existential threat to human freedom and sovereignty, while some also see it as some kind of liberation.

One need only bring up one example among hundreds to throw a cold bucket of water on the notion that BioLogos actually supports ‘evolutionary economics’ or even knows much about what it means. They seem unaware of the potentially deadly social consequences that a misunderstanding of economic development might cause. With a law of competition based on “survival of the fittest in every department” between people, “[w]e accept and welcome great inequality (and) the concentration of business,” said Andrew Carnegie, “in the hands of a few.” Is this the kind of Darwinian economics BioLogos supports? It sadly remains a problem that BioLogos “doesn’t know what it doesn’t know” and therefore thinks that evolutionism everywhere without limits. Perhaps someday we will receive some clarity from BioLogos regarding abuses, and also under-sights, like why they never discuss cutting-edge biology and genetics involved with the Third Way. BioLogos shows ‘No Results’ regarding this “New Trends” meeting on its website although it has many biologists among its commentators. The USAmerican discourse surrounding ‘evolution,’ from this global village Canadian’s perspective is, given such intentional avoidance of crucial issues as at BioLogos, indeed largely a side-note to more interesting and important things.

Of key import at the Royal Society meeting is the notion of an ‘extended evolutionary synthesis’ and also the meaning of evolutionary ‘over-extension,’ since the notion of ‘replacement’ or major correction (amendment) for (neo-)Darwinian evolutionary theory is now realistically in play. R. Dawkins had already warned us in 2004 about getting “not too extended,” regarding the so-called ‘extended phenotype.’ In the McLuhan tongue, there is a distinction to make between a ‘speed-up’ and being ‘flipped.’ Thus, if evolutionary theory is ‘extended’ too far, sooner or later it ‘flips’ and becomes something other than itself at the core.

One of the most difficult puzzles nowadays seems to be finding opportunities for non-evolutionary thinking. Are there any replacement-like ‘non-evolutionary’ options for studying human character ready and available to consider that Darwin could never have imagined? If so, let us see some of them presented publically at the Royal Society.

In the present Wikipedia example, Objections to evolution is “part of a series on Evolutionary Biology.” This may seem unimportant, but it is a simple example that is repeated rampantly wherein objecting to evolution can only happen ‘legitimately’ in biology, yet at the same time the concept is widely used outside of biology, even in SSH. It begs the question if objections to evolution outside of biology can be legitimated and on what grounds would one decide if they are legitimate? If one listens only to the status quo of ‘normal evolutionary science’ voices in the Academy nowadays they could quite easily block this questioning out. Yet this Royal Society meeting makes the ‘universal Darwinism’ (Dawkins 1983) position very difficult to defend anymore and indeed much easier to leave aside for more progressive models.

Evolutionary ideas borrowed from biology are caught in the natural-physical scientific methodology of requiring that the ‘interpreter’ of nature (scientist) be entirely ‘un-reflexive’ in their scientific practise. Such an approach takes aim at a kind of ‘positive’ science or ‘objective’ knowledge which is thought to liberate the individual researcher from his or her typical human reflexivity into ‘objective scientific neutrality.’ But this is not the kind of ‘knowledge’ that is produced and shared in SSH, no matter how much easier it would make things if we could find ‘natural science-like’ looking data collection techniques.

Just as SSH scholars cannot escape their (our) reflexivity in our various research topics, neither can we impose our own worldview upon others as if the scientific theories and methods we use and advocate supposedly requires that. As Dawkins once cautioned, however, there are ‘Neville Chamberlain evolutionists,’ i.e. atheist-appeasers who argue that science and religion are somehow mutually compatible. The compatibility argument for science, philosophy and theology/worldview discourse runs contrary to what Dawkins and many of the ‘new atheists’ believe, which is that science and religion are fundamentally incompatible.

Theistic evolutionists (TEs) or evolutionary creationists (ECs), on the other hand, believe that science and religion are compatible, even while there are oftentimes disagreements and even open ideological conflicts. TEs consist of the majority and current default position among Abrahamic theists. Yet the protestant evangelicals who swarm to this topic of conversation turning it into a large in-market often come across as simply confused and under-educated, whether they self-identify as ‘creationist’ (against Darwin’s view that “it becomes highly improbable that they [species] have been separately created by individual acts of the will of a Creator”) or not.

One problematic feature of this recent development only in the past 5-10 years is that ideological TEs (which means all of them, by definition of the term ‘evolutionists’) often won’t stand alongside of their fellow theists who haven’t given up Orthodox teachings for evolutionistic ideology. Yet for TEs who are otherwise orthodox and mainstream even without carrying the label, the continual embrace of evolutionism may come to be seen as an unnecessary linguistic act that can be corrected simply by will of words and nothing else.

In short, there certainly are people who need to hear the message: “Please stop trying to ‘evolutionise’ everything. We see through this ruse with trans-evolutionary change.” The spirit of the difference between ‘evolving’ and other types of change and the discernment of evolution’s limitations is something that TEs still seem unable to experience or perceive. This condition may change with the inclusion of trans-evolutionary change into SSH discourse.

One problem in the sub-field of social epistemology (i.e. not just individualistic analytic ‘western’ epistemology, or even Goldmanian social epistemology) is that Fuller himself seems to draw no clear distinction between what ‘evolves’ and what doesn’t. I can find nothing in my Fuller notes where he defines or even acknowledges ‘non-evolutionary’ in any meaningful way. On the one hand, Fuller is putting risk and reward mechanisms in front of people in public the way he contends that “we are now entering a new era in the understanding of minds and machines.” It may sound somehow empowering when Fuller uses such language, that of enhancement, uplift and higher projection than homo sapiens sapiens. This is provocative ‘social epistemology’ that engages many people and in my opinion could do so in a more effective way, were Fuller to clarify himself about what specifically does and doesn’t evolve.

Fuller recently displayed surprisingly backwards in his language by a least a century and was uncharacteristically ‘precautionary’ on the topic of ‘social evolution.’ He still actually seems to believe in that old myth! Fuller says that “military and police drones may evolve” (into ‘android companions’). Yet this is a primarily externalistic notion of ‘evolve’ with no internal ‘human guidance’ involved. Obviously that scenario is quite contrary to actual social reality. If Fuller wishes to conceptually disavow ‘social evolution,’ the academic world will no more vilify him for this than they have already for his endorsement of ‘intelligent design.’

Mere gradualism and step-by-step thinking likewise shouldn’t be defended by Fuller here as ‘evolutionary’ based on loosely defined views of change-over-time in society. Proactionary thinking, in contrast with evolutionistic SSH, is much more (if not entirely) internalistic in character; with the individual (or group) choosing to intentionally act based on inner reasons, instincts or principles. Fuller thus seems to be stuck on the right side, yet still the downside of Darwin’s legacy, not yet having moved past evolutionism in his linguistic strategy and offering little clarity through his linguistic embrace of social evolution. In this confusing message regarding evolution and evolutionism, Fuller thus seems to want to have things as many ways as possible at the same time and all at once in his unity-oriented social epistemology.

“‘Wouldn’t ‘Nature,’ understood in its totality,” Fuller a self-described ‘naturalist’ asks, “suffice as the name of God?’ The authors of this book [Fuller and Lipinska], on the other hand, stand with those who locate the ‘best explanation’ for nature in the workings of the sort of anthropocentric yet transcendent deity favoured by the Abrahamic religions.” This was the public(ation) moment of Fuller’s conversion from secular humanism to Unitarian (proto-Christian) science, philosophy & theology discourse. Without this piece to the puzzle, without reference to a “transcendent deity,” Fuller’s defence of neo-creationist Intelligent Design would make no sense. So, with this understanding, Fuller’s social epistemology now no longer looks as ‘naturalistic’ as it once may have.

At least we note that Fuller has come around (2014) to reluctantly acknowledging the new geological Anthropocene period of human impact on Earth, what one might call ‘little history’ in contrast to ‘big history’ or ‘macrohistory’ (Christian 2005). With Bill Gates’ educational missionary help, ‘big history’ is effectively knocking young earth creationism out of textbooks and public school classrooms as simply undereducated USAmerican provincialism. A proper ‘anthropic’ (not necessarily anthropocentric) scale thus seems required to beat back the imperialist manoeuvres of misanthropic biologism (& economism). With that we can explore specifically human activities including origins and processes, design and manufacture, etc.

At the end of the day we can still hope for improved proportionality in the SSH–NPS relationship as the voices of SSH against evolutionism and Darwinism are heard, respected and listened to in terms of what escaping from the ideological evolutionistic prison might entail. What we don’t want on the way out is to turn human extensions into a kind of technological self-manipulation that echoes what McLuhan predicted with electric (psycho-somatic) engineering of more and more social environments.

Author Information: Gregory Sandstrom, European Humanities University, gregory.sandstrom@ehu.lt

Sandstrom, Gregory. “Steve Fuller’s False Hope in IDism: The Discovery Institute’s Anti-Transhumanism.” Social Epistemology Review and Reply Collective 4, no. 10 (2015): 1-7.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-2kz

Please refer to:

human_morph

Image credit: Provided by Gregory Sandstrom (source unknown)

“I’m not machine. I’m not man. I’m more.” — John Connor (Terminator Genisys 2015)

While I have been gradually working on a couple of other articles related to SERRC posts (Frodeman 2015 and Eglash 2015) that challenge Steve Fuller’s embrace of ‘Intelligent Design’[1] (ID), this one is the easiest to finish due to the starkness of the problem. The Discovery Institute (DI), home of the Intelligent Design Movement (IDM), has been beating its anti-trans-humanism PR drum in recent years. Fuller, on the other hand, has made pro-trans-humanism into one of the main topics of his recent work, indeed calling it now a “full-blown ideology” in his and Lipinska’s The Proactionary Imperative (2014, v).  Continue Reading…

Author Information: Gregory Sandstrom, Lithuanian Research Council and European Humanities University, gregory.sandstrom@ehu.lt

Sandstrom, Gregory. “Reinventing Humanity with a New Sociological Imagination.” Social Epistemology Review and Reply Collective 1, no. 10 (2014): 56-61.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1G2

Please refer to:

9438755028_b00d964ae1_z Image credit: Pimthida, via flickr

Steve Fuller’s The New Sociological Imagination is a provocative book that touches on many contemporary themes in sociology and related human-social sciences. It is an attempt to update the contribution of an earlier book, The Sociological Imagination (1959) by C.W. Mills, which set the tone for a sociological revival in the United States in the 1960s. Fuller appeals to global humanity as a type of ‘endangered species’ due to the threat posed by ideologies such as naturalism, biologism and scientism, which Fuller claims result when biology and other natural sciences are elevated above human-social thought, as was demonstrated in the 20th century. Continue Reading…

Author Information: Lyudmila A Markova, Russian Academy of Sciences, markova.lyudmila2013@yandex.ru

Markova, Lyudmila A. “Understanding, Not Only Cognition.” Social Epistemology Review and Reply Collective 3, no. 5 (2014): 52-55.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1pP

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Introduction

Recently, we discussed the idea of the surrounding world as able to perceive and to think. If the whole world is alive, we can converse with each thing as if it is a living creature. Of course, humans pay special attention to non-human animals [1] that we understand as having the highest level of intellect. But many questions arise. Can we see animals as our equals? Can animals have the same rights we have? Do animals need “our rights” or, perhaps, are their lives unique so as to obey other norms of behavior? I confess that when I first read the articles on this topic on the Review and Reply Collective, I did understand the importance of the discussion. The discussion seemed only to pretend to make philosophical sense. However, my opinion changed when I read the articles again and the response of Gregory Sandstrom to my previous comment. I am now convinced of the usefulness of these discussions.  Continue Reading…

Author Information: Gregory Sandstrom, European Humanities University and Lithuanian Research Council, gregory.sandstrom@ehu.lt

Sandstrom, Gregory. “Human Satellites and Creative Extension.” Social Epistemology Review and Reply Collective 3, no. 3 (2014): 60-63.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1l7

Please refer to:

This is a response to Lyudmila A. Markova’s engaging piece on “The Humanisation of the Surrounding World and the Technisation of Humans.” She notes at the start that “several interesting topics” (49) have recently been posted on SERRC, which she says are interdependent and which “cannot be considered without referring to the others” (49). I agree with her on this, though I would like to have (or to still see) included cybernetics and systems theory as well, even though their reputation is not always stellar in some contexts.

On the issue of human rights for animals, I guess I’m just not Singerian enough or ‘species egalitarian’ in a Darwinian sense. Markova states her position, saying “I believe that it is impossible to spread human laws into the animal world” (51). She notes that this is a disagreement with Steve Fuller’s position of extending (i.e. stretching out) rights to animals, though I’m not sure if this is the case or not. Her position is that “Human rights should not be considered desirable for all animals.” But this can be challenged if the boundaries between humans and animals disappear, or if they are re-imagined, closer for example to an Indigenous worldview where humans and animals are traditionally more symbiotic. I’d be pleased to hear more about Fuller’s current position on this, as I had thought in The New Sociological Imagination (NSI; see also Sandstrom 2008) that he had taken a stance opposed to Singer’s accusation of ‘speciesism,’ the Darwinisation and biological reductionism of some human-social thought, wherein humanity is considered as a kind of ‘endangered species.’  Continue Reading…

Author Information: Gregory Sandstrom, European Humanities University and Lithuanian Research Council, gregory.sandstrom@ehu.lt

Sandstrom, Gregory. “Extending Knowledge and the Extended Mind: Interview Report Précis.” Social Epistemology Review and Reply Collective 3, no.2 (2014): 34-37.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1g0

This Echo Chamber [1] interview with Professors Georg Theiner and Orestis Palermos was conducted by SERRC member Gregory Sandstrom in Torún, Poland at the Avant – Trends in Interdisciplinary Studies conference on 9 November 2013.

The interview focuses on the Extended Mind Thesis (EMT [2]), that was featured in no less than six presentations at the conference. It starts by hearing about the historical contact by Theiner and Palermos with the EMT of Andy Clark and David Chalmers. The main topics of the interview are cognitive science, psychology, philosophy of mind, science and technology studies, epistemology and the relevance of the EMT in interdisciplinary collaboration.  Continue Reading…

Crediting People: An Exchange

SERRC —  January 16, 2014 — 4 Comments

Editor’s Note: Updated, 21 January. On 14 January Gregory Sandstrom, a member of the Collective, sent an email asking the SERRC to consider issues raised by Steve Fuller in his recent articles both at Edge.org (“What Scientific Idea is Ready for Retirement? Human Being = Homo Sapiens”) and on the SERRC (“Personhood Beyond the Human”). At Fuller’s suggestion we will post the exchange as it develops. Shortlink: http://wp.me/p1Bfg0-1fE

We invite our readers to join us by replying (see below) or sending an email to jim.collier@vt.edu that will be added to the post.

20 January

Taylor Loy: A few months ago, I read Humanity 2.0 (spoiler alert: which got me into Norbert Wiener and reminded me of some of Clark Glymour’s work in Philosophy of Mind).

I’ve been intrigued by the kind/degree dichotomy characterizing the relationship between humanity/God. While this seems to be an either/or proposition between Dominican/Franciscan conceptualizations of humanity, I’ve become increasingly convinced that that it can be, and is, a differentiation of both degree and kind.

Glymour’s work “When is a Brain Like the Planet” (2007) presents a philosophical and statistical argument that consciousness is provably an emergent phenomenon that isn’t reducible to the accumulation of micro-consciousnesses. Continue Reading…

Author Information: Monique Dufour, Virginia Tech, msdufour@vt.edu; Gregory Sandstrom, European Humanities University, SERRC, gregory.sandstrom@ehu.lt; Adam Riggio, McMaster University, SERRC, adamriggio@gmail.com

Dufour, Monique, Gregory Sandstrom and Adam Riggio. “Beyond Polemic, Part, III.” Review of The Science Delusion, by Curtis White. Social Epistemology Review and Reply Collective 2, no. 12 (2013): 22-28.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-18o

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Circulating Scientism, Monique Dufour

The recent and much circulated Steven Pinker piece, “Science Is Not Your Enemy,” scolds recent critics of scientism, and extends “an impassioned plea to neglected novelists, embattled professors, and tenure-less historians.” What does he ask of this beleaguered group whom he deigns to address? Acknowledge that all great modern thinkers were actually scientists, and that scientism is little more than a “boo-word.” Accept that they need science and that science will enhance all of their endeavors, endeavors that would otherwise wallow in nostalgia, irrelevance, and resentment. And revel in the “gifts bestowed by science:” “the exhilarating achievement of scientific knowledge itself,” and “images of sublime beauty” that “science has provided the world.” Continue Reading…

Author Information: Gregory Sandstrom, European Humanities University, SERRC, gregory.sandstrom@ehu.lt; Adam Riggio, McMaster University, SERRC, adamriggio@gmail.com;Monique Dufour, Virginia Tech, msdufour@vt.edu

Sandstrom, Gregory, Adam Riggio and Monique Dufour. “Beyond Polemic, Part, II.” Review of The Science Delusion, by Curtis White. Social Epistemology Review and Reply Collective 2, no. 12 (2013): 14-21.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-17Y

Please refer to:

Beyond Polemic, Part II  

The Science Delusion: Asking the Big Questions in a Culture of Easy Answers
By Curtis White

Melville House Publishing, 224 pp., 2013

Can ‘Romanticised’ Humanities Help Overcome Natural Scientism Delusions? Gregory Sandstrom

Part I: The Reflexive Negative

“We Romantics, we Free Spirits (as Nietzsche liked to say), are in exile.” — White (197).

White’s The Science Delusion (TSD) is framed as a way of taking back the city of Knowledge in contemporary higher education and returning Romantic-Humanists or ‘Free Spirits’ from exile to positions of honour, dignity and worth. What jumps out in the book instead is an unnecessary inferiority complex demonstrated by a Professor of English when it comes to the hierarchy of disciplines in the contemporary academy.   Continue Reading…