SCIENTISM, INTERPRETATION, AND CRITICISM

Abstract. What is the relationship between natural science, social science, and religion? The dominant paradigm in contemporary social science is scientism, the attempt to apply the methods of natural science to the study of society. However, scientism is problematic: it rests on a conception of natural science that cannot be sustained. Natural scientific understanding emerges from an instrumental and objectifying relation to the world; it is oriented toward control and manipulation of the physical world. Social-scientific understanding, by contrast, must begin with a practical and meaningful relation to the world: it is oriented toward the mediation of values and objective possibilities in the social world. Social science is therefore a form of practical reason based on objective claims. But while social-scientific understanding starts with interpretation, its possibilities by no means end there. In particular, by developing abstract and objectified models of society as a system, social science opens existing social organization to critical reflection. Religion, by contrast, is a form of speculative reason about ultimate values, based on subjective claims of religious experience. Social science nevertheless shares with religion an orientation toward values and concern with the “good life.”     

Islamic Education,Eco-ethics and Community

Amid the growing coalescence between the religion and ecology movements, the voice of Muslims who care for the earth and its people is rising. While the Islamic position on the environment is not well-represented in the ecotheology discourse, it advances an environmental imaginary which shows how faith can be harnessed as a vehicle for social change. This article will draw upon doctoral research which synthesised the Islamic ecological ethic (eco-ethic) from sacred texts, traditions and contemporary thought, and illustrated how this ethic is enlivened in the educational landscape of Islam. Knowledge of the relationship between human beings and the natural world, of the creative order upon which the world was created, and of right living, is essential in this educational project and the global ecoIslamic movement employs a range of institutes, from the masjid to the maktab, to impart the environmental message of Islam. Despite the manifestation of environmental education activities across the educational establishment, much of what passes as Islamic education today is not representative of the holistic, integrated and comprehensive educational philosophy of Islam. Contemporary social concerns, such as the environmental question, can, in my view, act as an impetus to develop a pedagogy which endeavours to be true to the religious traditions, values and ethics of Islam, while also displaying the transformative force of this faith. Muslims, at more than one-fifth of the world population, own a fair share of global concern around the earth’s health and well-being. Across the world, many continue to base their life and lifestyle decisions on the teachings of Islam, and are showing the relevance of traditional resources and institutions in meeting one of the greatest challenges facing humanity—the health of our planet.     

关于三大神学问题的哲学思考

灵魂是否不灭?上帝是否存在?上帝意志是否具有超必然的自由?这三个问题涉及宗教的根本基础。宗教神学家一直把上述三个问题视为神学的基本问题。一方面把它们奉为神圣的信条,不许信仰者怀疑;另一方面,也不断利用哲学和理性的形式,对之作出各式各样的证明。但是历史上的启蒙哲学家和自然科学家对之发出了公开的挑战,从哲学世界观的高度,从自然科学新成就出发,证明统一的自然界不可能有任何超自然存在。围绕三大神学问题的争论,一直是哲学与神学关系史上的中心问题,它也成了宗教哲学必须解答的重要理论问题。     

Risk and Responsibility in a Manufactured World

Recent criticisms of traditional understandings of risk, responsibility and the division of labour between science and politics build on the idea of the co-produced character of the natural and social orders, making a case for less ambitious and more inclusive policy processes, where questions of values and goals may be addressed together with questions of facts and means, causal liabilities and principled responsibilities. Within the neo-liberal political economy, however, the contingency of the world is depicted as a source of unprecedented opportunities for human craftsmanship, rather than of possibly unmanageable surprises. Gene technologies offer a vantage point for reflecting on the consequences of the drift from discovery to invention as a master frame in the appraisal of human intermingling with the world. Biotech patenting regulations carve out a sovereign agency which, by crafting nature, also crafts the distinction between the manufactured and non-manufactured world. Difficulties in ascribing responsibility stem as a consequence. It is likely that politics and economy can be democratized and responsibilities rearranged not by ‘democratizing’ knowledge production, but rather the reverse.     

How Nature and Beauty Can Bring Scientists and Theologians Together

Theologians and scientists need to focus more on collaboration through common values than on theoretical integration. This article presents two such values: the enjoyment of beauty (the major theme) and secondly, the appreciation and sustaining of the natural world (minor theme). To some degree, it develops an ethic of sustaining nature through the value of beauty. It begins with a Reformed theology of beauty and then draws in related insights from scientists. In the second section, it unfolds the value of sustaining and appreciating the natural world. It concludes with questions for theologians and scientists as they pursue collaboration.     

Linking social axioms with indicators of positive interpersonal, social and environmental functioning in Iran: an exploratory study

Social axioms are people's general beliefs about how the world functions and always involve the relationship between two conceptual entities. Social axioms have been proposed as a construct that can be useful in helping researchers interpret cultures and explain people's behaviors in different cultural contexts. Despite the growth of studies on social axioms in various countries, no effort has been made so far to investigate specifically the relation between social axioms and indicators of interpersonal, social, and environmental functioning. To fill this gap, this exploratory study sought to examine the relation between social axioms and a set of variables indicating positive interpersonal, social, and environmental functioning (namely, gratitude, connectedness to nature, social participation, perspective-taking, and empathic concern) in a sample of 303 Iranian university students. Findings showed that reward for application, religiosity, and social complexity significantly predicted gratitude when sex was controlled for. Social complexity and reward for application significantly contributed to explaining the variance in connectedness to nature over and above sex. Social cynicism and social complexity also predicted perspective-taking significantly after controlling for sex. Social axioms were not successful in predicting social participation and empathic concern. Overall, it is possible to conclude that the findings support the utility of social axioms in predicting interpersonal, social, and environmental functioning. That is, generalized beliefs about oneself, the social and physical environment, or the spiritual world are associated with individuals' interpersonal, social, and environmental functioning in this Iranian sample.     

Hobbes’s materialism and Epicurean mechanism

ABSTRACT

Hobbes belonged to philosophical and scientific circles grappling with the big question at the dawn of modern physics: materialism and its consequences for morality. ‘Matter in motion’ may be a core principle of this materialism but it is certainly inadequate to capture the whole project. In wave after wave of this debate the Epicurean view of a fully determined universe governed by natural laws, that nevertheless allows to humans a sphere of libertas, but does not require a creator god or teleology to explain it, comes up against monotheism and its insistence on the incoherence of an ordered world in the absence of a God and his purposes. The following questions were central to this debate: (1) Can we understand the universe as law-governed in the absence of a god? (2) If so, what room is there in a fully determined mechanical universe for human freedom? (3) If humans do enjoy freedom, does the same hold for other animals? (4) Is this freedom compatible with standard views of morality? (5) Is there an analogue between the material world as law-governed and human social order? (6) If so does it also obtain for other animals?     

Abstraction of contingency in concept learning

It is generally agreed that concept learning involves the abstraction of some general representation or schema. Just what is abstracted, however, and how it is used in the classification of sets of stimuli in the natural world or in the laboratory, remain outstanding questions. In this paper a hypothesis involving contingency abstraction is described as a possible solution to these questions. An experiment which manipulated measured contingency in a concept-learning task, and which offered empirical support for the hypothesis, is reported. The advantages of a contingency-abstraction theory of concept learning are briefly discussed.     

环境损益的社会折扣:利他人格的影响

他人与自我之间的社会距离越远,则他人的获益或损失带给自我的效用就越小,此现象被称为社会折扣。虽然有一些研究探讨了金钱结果的社会折扣现象,但作为公共品的环境结果的社会折扣规律及其影响因素并未得到应有的研究。本研究以优劣空气天数为例,采用选择滴定程序,在损益两种情境下探索环境结果的社会折扣现象,并考察利他人格对社会折扣的影响。结果发现:(1)相比双曲模型,指数模型在损益两种情境下皆能更佳地拟合环境结果的社会折扣函数;(2)损益情境与社会距离的交互作用影响环境结果的社会折扣程度,损失情境下的社会折扣程度随社会距离的增加而变大的幅度大于收益情境;(3)利他人格在社会距离对社会折扣的影响中起调节作用。相比高利他人格者,低利他人格者的社会折扣受社会距离的影响较大。本研究对理解环境结果社会折扣和环保决策行为具有重要意义。     

The benefits of studying immigration for social psychology

This Agenda article argues that studying the continuing world‐wide migration and the resulting cultural diversity has specific benefits for social psychology: it raises new questions for the field, introduces new topics of research, and challenges conventional ways of thinking. The argument is developed in relation to four issues. The first one relates to the literature on ethnic and civic nationhood and the importance for social psychology to study citizenship and lay understandings of genetics. The second issue relates to the social psychological literature on threat and prejudice and the relative lack of interest in prosocial behavior and intergroup toleration. Third, the limiting implications of the majority–minority schematic framework that dominates in social psychology are discussed. Finally, the relevance of studying immigration for the evidentiary value movement that has developed in response to the current ‘crisis’ in (social) psychology is discussed.     

Substantivity in feminist metaphysics

Elizabeth Barnes and Mari Mikkola raise the important question of whether certain recent approaches to metaphysics exclude feminist metaphysics. My own approach (from my book Writing the Book of the World) does not, or so I argue. I do define “substantive” questions in terms of fundamentality; and the concepts of feminist metaphysics (and social metaphysics generally) are nonfundamental. But my definition does not count a question as being nonsubstantive simply because it involves nonfundamental concepts. Questions about the causal structure of the world, including the causal structure of the social world, are generally substantive because their answers are not sensitive to any alternate, equally good conceptual choices we could have made. I also argue that such questions are substantive regardless of the ontology of social kinds.     

Applying social psychology to the study of environmental concern and environmental worldviews: contributions from the social representations approach

Recently some social psychological approaches have intensified their contributions to research in the environmental domain, helping it to focus more consistently on the shared aspects of all environment related experiences. The goal of this paper is that of joining these efforts, exploring the contributions of the social representations approach to research on environmental concern and environmental thought, as another area for applying social psychological knowledge. The paper first sketches how the environmental concern of the publics emerged in the 70s as a problem for the social sciences and proceeds to summarizing the main characteristics of this research, focusing on three problematic areas: (1) incipient theoretical integration among the frameworks dominating research; (2) insufficient reflection about the assumptions and measurement of the concepts employed; (3) a need for new research questions that push studies beyond the analysis of the socio‐demographical correlates of beliefs. Afterwards a presentation of social representations theory will be undertaken and the usefulness of the approach to deal with some aspects of the problematic areas identified will be explored, with examples from recent research, and highlighting the importance of focusing on contradiction, polyphasia, and the articulation of the local and the global. Copyright © 2006 John Wiley & Sons, Ltd.     

中国特色心理学问题的思考

摘 要 中国特色社会心理学应当对在中国社会转型的独特过程中所产生的有别于欧美的社会问题进行回应,对从改革发展过程中所产生的种种具体社会问题进行解决,以此建立中国特色心理学研究。应当从中国社会转型过程中的现实、具体问题出发,提出具有现实关怀、解决社会发展中具体困难的学术问题;应当具有更深层的人文关怀、精神关怀,从心理学的角度回应中国社会转型与社会变迁形成的当代中国人精神层面的巨大变化所产生的社会问题。中国特色心理学研究应当在借鉴西方心理学研究方法的基础上,根据问题的特征选择适合的研究方法。研究中国特色心理学对中国心理学发展与中国社会发展均有巨大的积极意义。     

Darwin, Social Theory, and the Sociology of Scientific Knowledge

This essay considers ways in which Darwin's account of natural processes was influenced by economic, ethical, and natural-theological theories in his own day. It argues that the Anabaptist concept of "the gospel of all creatures" calls into question alliances between evolutionary theory and social policy that are based on the dominance of conflictual images such as "the survival of the fittest" and questions the negative images of both nature and God that Darwinism has been taken to sponsor. The essay also considers developments in biology that have called into question dualist accounts of human nature as body and soul, thus reminding us that we are fully a part of the natural world and thus contributing, in turn, to a better theological grasp of God's relation to nature.     

In Search of a New Mythology

Humanity's profound disconnection from nature is played out in its most visible form in the unfolding environmental catastrophe people are facing today. At the root of this alienation from the natural world is a spiritual crisis. The current dominant paradigm of rationalism and scientific inquiry rendered the natural world lifeless and soulless; nature became a commodity, rife for exploitation. Humanity needs to birth a new, collective mythology that can inspire a sustainable relationship with the natural world. Our very survival might hinge on our ability to create a cohesive narrative that allows for an experience of nature as alive, interconnected, and sacred.     

The Human Relation With Nature and Technological Nature

ABSTRACT— Two world trends are powerfully reshaping human existence: the degradation, if not destruction, of large parts of the natural world, and unprecedented technological development. At the nexus of these two trends lies technological nature—technologies that in various ways mediate, augment, or simulate the natural world. Current examples of technological nature include videos and live webcams of nature, robot animals, and immersive virtual environments. Does it matter for the physical and psychological well-being of the human species that actual nature is being replaced with technological nature? As the basis for our provisional answer (it is "yes"), we draw on evolutionary and cross-cultural developmental accounts of the human relation with nature and some recent psychological research on the effects of technological nature. Finally, we discuss the issue—and area for future research—of "environmental generational amnesia." The concern is that, by adapting gradually to the loss of actual nature and to the increase of technological nature, humans will lower the baseline across generations for what counts as a full measure of the human experience and of human flourishing.     

The Politics of Relational Psychoanalysis

Given the foundational premises of relational psychoanalysis, the lack of attention to the social and political world on the part of analytic writers who identify with this orientation is curious. Perhaps relational psychoanalysis itself, particularly in its democratizing impulses (e.g., emphasis on mutuality, concern with questions of authority and self-disclosure), has become a replacement for politics, an effort to provide for patients (and analysts) in the consulting room an experience of a world that no longer seems attainable outside it. The analytic situation thus created would represent a recasting of the world as analysts wish it could be, projected into therapeutic space.

This development in the analytic field is part of a more general cultural shift away from a belief in the possibility of social transformation and a redirection of energies into ameliorative projects. This discouragement dispirits the work of those relational writers who do engage a political aspect in their thinking. The author argues that the recovery of a sense of political efficacy would vitalize analysts' endeavors inside and outside the therapy office and could help to balance the overinvestment of the clinical dimension of psychoanalysis that has accompanied the ascendance of the relational perspective.     

Approaches to the study of the world of everyday life

Conclusion I have only begun to sketch out some of the differences between the work of Harold Garfinkel and Alfred Schutz. As the work of ethnomethodology accumulates and as other commentators begin to explore their similarities and differences, a clearer picture will, I am certain, emerge. For now, I shall only conclude with the following brief summary. As Natanson (1966, p. 152) has noted, “for Schutz, mundane existence is structured by the typifications of man in the natural standpoint. Common sense is then an achievement rather than something simply given.” The main issues with which Schutz was concerned were how to investigate social reality and comprehend it (Natanson, 1966): …in terms which do not violate its character. How is warranted knowledge possible of the experiential world defined by the natural standpoint? The answer Schutz offers is by way of a reconstruction of the typifications of mundane life, but the underlying theme he is exploring is the intentional nature of consciousness in its abstractive and ideational modalities. Typification as such, rather than types and constructs, is the underlying concern. By tracing out the phenomenological genesis of typification from its prepredicative grounds to its self-conscious activity in generalization, he has provided an approach to an epistemology of the social world. [p. 154] Garfinkel, on the other hand, seeks to trace out the genesis of the perception, interpretation, and accomplishment of social occasions and their settings by members of society as they live and operate within the natural attitude in the world of everyday life. Their activities are taken without question as whatever social reality is for them. The processes whereby they accomplish these activities so as to make them recognizable become his main concern and it is the discovery and reconstruction of these processes, under the ethnomethodological reduction, of which his findings consist. By describing the methods used by members, he provides an approach to the methodology of the social world, that is, an ethno or members' methodology, for the construction, interpretation, and recognition of the social world. Presented to the Sheffield Conference—“Theorising Language and the Life World” sponsored by the British Society for Phenomenology. An earlier version of this paper has been published in German in R. Grathoff and W. Sprondel (eds)Alfred Schutz und die Idee des Alltags fur die Sozial wissenschaften, Enke Verlag, Stuttgart, 1976. I am grateful to D. Laurence Wieder, Jeff Coulter and Neil Wilson for their helpful comments on earlier drafts of this paper.     

Characteristics of Environmental Ethics: Environmental Activits' Accounts

This article describes a qualitative investigation of environmental ethics as construed by environmental activists. Twenty-nine participants responded in writing to open-ended questions on their definitions of an environmental ethic, how they expressed and experienced this moral orientation in their lives, and what sustained it. Four major themes emerged. First, ethical consideration of the natural environment pervaded morality, values, and private and public life. Second, emotional or spiritual experiences, or personal fulfillment, were important for many. Third, there was disagreement on the relationships among environmental principles, intentions, and behaviors, as well as the necessity of prescribing specific behaviors. Finally, there were diverse views on the role of humanitarian concerns in an environmental ethic. These themes are discussed in terms of parallels to religious experience, motivations for an environmental ethic, and implications for nonenvironmental realms of ethics and justice.     

Sustainable development, engineering and multinational corporations: Ethical and public policy implications

This paper explores the concept of sustainable development and its ethical and public policy implications for engineering and multinational corporations. Sustainable development involves achieving objectives in three realms: ecological (sustainable scale), economic (efficient allocation) and social (just distribution). While movement toward a sustainable society is dependent upon satisfying all three objectives, questions of just distribution and other questions of equity are often left off the table or downplayed when engineers and corporate leaders consider sustainable development issues. Indeed, almost all the effort of engineers and engineering organizations on the issue of sustainable development has been focused on striking a balance between economic development and environmental protection. Similarly, corporate approaches rely on technological fixes to the challenges posed by sustainable development. While there have been some efforts aimed at incorporating environmental and social equity concepts into engineering codes of ethics, social concerns have been secondary to environmental issues. The incongruity between the ideal of sustainable development and the way in which it is typically characterized by the engineering and business communities has significant implications for engineering and public policy, engineering ethics, and the potential roles of engineers and multinational corporations as facilitators of a transition to a sustainable society. Presented at the Engineering Foundation Conference on “Ethics for Science and Engineering Based International Industries”, Durham, NC, USA, September 1997. An earlier version was presented at and appeared in the proceedings of the “1997 International Symposium on Technology and Society”, IEEE Society on Social Implications of Technology, Glasgow, Scotland, UK, June 1997. The author, an Assistant Prolessor of Multidisciplinary Studies, teaches in the Science, Technology and Society Program and is Director of the Benjamin Franklin Scholars Program, a dual-degree program in engineering and humanities/social sciences.