Skeptical News

Skeptical News: "In principle, there is nothing whatsoever wrong in the agenda of science studies: modern science is not a sacred form of knowledge that cannot be examined skeptically. Science and scientists must welcome a skeptical look at their enterprise from social critics. The problem with science studies comes in their refusal to grant that modern science has evolved certain distinctive methods (e.g., controlled experiments and double-blind studies) and distinctive social practices (e.g., peer review, reward structures that favor honesty and innovation) which promote a higher degree of self-correction of evidence, and ensure that methodological assumptions that scientists make themselves have independent scientific support. Science studies start with the un-objectionable truism that modern science is as much a social process as any other local knowledge. But using radically relativist interpretations of Thomas Kuhn's work of science as a paradigm-bound activity, science studies scholars invariably end up taking a relativist position. They argue, in essence, that what constitutes relevant evidence for a community of scientists will vary with their material/social and professional interests, their social values including gender ideologies, religious faith, and with their culturally grounded standards of rationality and success. Thus, scientists with different social backgrounds, from different cultures and from different historical periods, literally live in different worlds: the sciences of modern western societies are not any more 'true' or 'rational' than the sciences of other cultures. If modern science claims to be universal, that is because Western culture has tried to impose itself on the rest of the world through imperialism.

This, in a nut-shell, is the state of scholarship in science studies. It carries a reasonable idea too far. Its skepticism regarding science is so radical that it does not allow any distinctions between science and superstition. No wonder it excites great passion among supporters and detractors. While science studies practitioners see themselves as brave iconoclasts, those of us who have criticized the field see it as promoting an 'anything goes' kind of relativism which helps no one.

This, then, is the contentious history behind the conference that I was invited to. This conference was a kind of stock-taking of the influence of science studies on the larger society. In keeping with its tradition of extreme charity toward all sciences, this gathering came up with a generous and inclusive definition of who belongs to science studies. Sheila Jasanoff, doyenne of science studies, formerly from Cornell and now at Harvard, told the gathering that whoever sees the world through the conceptual framework of science studies, is a part of the science studies community, and has a claim on the discipline. All those, in other words, who see the content of science as a 'co-construct' of the dominant interests and values of their respective cultures, are part of this movement of science studies, regardless of whether they are located in the academy or in the world and the polity outside.

But when I pointed out to the gathering that by this definition, the growing movements of religious fundamentalisms in all major faiths also deserve to be admitted to the guild of science studies, the suggestion was not well received. After all, I argued, the contemporary religious political movements use social constructivist arguments when they put aside whatever scientific theory conflicts with their religious faith, as a social construct of godless, Western secular-humanist atheists who have been ruling world since the Enlightenment. Moreover, I argued, if all sciences alike are social constructs, then why shouldn't the 'sacred sciences' propagated by religious fundamentalist movements be admitted as bona fide 'local knowledges' or 'standpoint epistemologies' of the community of believers?

I was not being facetious, nor was I stoking the 'science wars' when I suggested that there was a dangerous convergence - unintended, surely, but not entirely coincidental - between the social constructivist views of science routinely taught in science studies, women's studies, postcolonial studies and allied disciplines, and the views of those who defend creation science, Islamic sciences, or, as in the case of India, Vedic sciences. The point I was making was not that the foot-soldiers of religious fundamentalist movements are sitting and poring over the works of David Bloor, Bruno Latour, Donna Haraway or even of that great simplifier, Sandra Harding. They are not - although the more sophisticated among them do cite the classic works of (a hugely misinterpreted) Thomas Kuhn, Paul Feyerabend, and those of local post-colonial and feminist scholars who have popularized the social constructivist critiques of objective knowledge and reason at home. I wanted to show how the promotion of an anti-secularist, anti-Enlightenment view of the world by well-meaning and largely left-wing scholars in world-renowned centers of learning has ended up affirming a view of the world which constitutes the common sense of the rather malign, authoritarian and largely right-wing fundamentalist movements. I wanted to show that that having invested so deeply in anti-modernist and anti-rationalist philosophies, the academic left has no intellectual resources left with which to engage the religious right."