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According to Duke University Philosophy Professor Alex Rosenberg, scientism is the worldview that all atheists share. It is the belief that the methods of science are the only reliable ways to obtain knowledge about anything, that science reveals all the significant truths about reality. Being scientific simply means relying exclusively on science as our guide to reality (The Atheist’s Guide to Reality: Enjoying Life Without Illusions, W. W. Norton & Company, 2011, pp. 6–8). In essence, our religious or philosophical beliefs do not appropriately shape our understanding of a particular claim. Science alone defines our reality.
Supporters of scientism maintain that only science is dependable and can offer solutions to moral inquiries. Consequently, proponents of this ideology, in their advocacy for practices like abortion, seek a scientific rationale to argue that human embryos are not human; they even endorse controlled breeding programs like eugenics as scientifically legitimate, despite the ethical repugnance of such initiatives.
University of Miami Philosophy Professor Susan Haack takes it a step further, asserting that scientism is “an exaggerated form of deference to science, an excessive willingness to accept any assertion made by the sciences as authoritative, and to disregard any criticism of science or its practitioners as anti-scientific bias” (Defending Science—Within Reason: Between Scientism and Cynicism, Prometheus Books, 2007, pp. 17–18). This extreme devotion to science could be likened to a form of religious extremism. Indeed, scientism is frequently used to rationalize the nonexistence of God.
Interestingly, science often relies on non-“scientific” elements such as introspection or memory to acquire knowledge; thus, it is valid to question how non-scientific observations can guide a proponent of scientism.
To accept the resulting hypothesis as valid? What is the basis for the truth proposition without the ability to make purely scientific measurements unaffected by bias? Scientism raises more philosophical questions than it answers.
One philosophical issue raised is the fact that the thesis of the correctness of natural science is not itself a product of natural science, so it does not meet its own criteria. If we cannot know, scientifically, that scientism is true, why should we believe scientism in the first place?
We as human beings have moral and religious beliefs. Just as scientism sees fit to define itself with knowledge from outside the scientific realm, those who are not adherents of scientism inform their beliefs with knowledge from outside the scientific realm, viz., from religion and philosophy. And there is much in life that cannot be measured, quantified, or defined scientifically—everyday issues concerning trust, love, and relationships, for example, are beyond the realm of science. As C. S. Lewis wrote, “To be incommunicable by Scientific language is, so far as I can judge, the normal state of experience” (Christian Reflections, “On Religious Language,” 1967, p. 138).
The weakness of scientism can be seen in the debate between evolution and creationism. Neither evolution nor creationism can be proved via controlled laboratory experiments using well-defined principles of the scientific method; therefore, how can one reject either one out of hand simply through the application of fundamental beliefs? Scientism relies upon untestable assumptions yet still draws conclusions that its adherents feel are favorable, and Christians draw conclusions using observations of life, behavior, and even thought patterns influenced by the Holy Spirit.
At the end of the day, scientism, with its over-valuation of science, is a religion, just as Christianity is a religion. One offers hope for the future and eternal life. The other does not. When the Book of Life spoken of in Revelati
At 20:12, when it is opened, you will desire to see your name listed there, along with the names of all others who have placed their trust in Jesus Christ. It is Jesus who brings salvation, not our comprehension of science.
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