Adam Frank: evaluation

Transcript context

…So you actually say that, that from a perspective of detrimental society, that there’s a crisis of meaning, and then we respond to that in a way that’s counterproductive to these bigger questions, scientific questions. So the three ways responses you mentioned is scientific triumphalism, and then on the other side is rejecting science completely, both on the left and the right. I think the postmodernist on the left and the anti-establishment people on the right, and then just pseudoscience that kind of does this in-between thing. Can you just speak to those responses and to the crisis of meaning? Right, right. So the crisis of meaning is that on the one hand, science wants to tell us that we’re insignificant. We’re not important. We’re just biological machines. And so we’re basically an insignificant part of the universe. On the other hand, we also find ourselves being completely significant. In cosmology, we have to figure out how to look from the inside. At cosmology, we’re always the observers. We’re at the center of this collapsing wavefront of light. Quantum mechanics, it really comes in, it comes the measurement problem just puts us front and center. And we’ve spent 100… Some people spent 100 years trying to ignore the measurement part of the measurement problem. So on the one hand, we’re insignificant, and on the other hand, we’re central. So which one is it? And so this all comes from not understanding actually the foundational role of experience, this inability, we can’t do science without already being present in the world. We can’t reduce what happens in science to some sort of formal… A lot of it is about we love our formal systems, our mathematics, and we’re substituting. That’s one of the things that, there’s two philosophers we really like for our heroes. One is Husserl, who is a mathematician, who invented phenomenology. And the other is Whitehead, who’s one of the greatest mathematicians of the 20th century. And Husserl came up with this idea of the surreptitious substitution. Part of The Blind Spot is substituting a formal system, a calculus of data for actual experience that that’s more important. And so let me just do, before I go to those three responses, let’s just do the parable of temperature because I think people can… It’ll help them understand what we mean. So think about degree Celsius. We have in the modern scientific culture we live in, we think like, oh yeah, degree Celsius. They’re out there. The universe, the molecular cloud in space is 10 degrees Kelvin. The way we got there is we’ve forgotten how that idea is rooted in experience. We started off with science by, we had the subjective experience of hot and cold. I feel hot, I feel cold, you feel hot, you feel cold. Science was this process of trying to extract from those experiences what Michel Bitbol philosopher calls, “The structural invariance.” The things that we could both kind of agree on. So we figured out like, oh, we could make a gradiated little cylinder that’s got mercury in it and that hot things will be higher in on that gradiated cylinder, cold things will be lower, and we can both kind of figure out what we’re going to agree on are our standards for that. And then we have thermometry, yay. We have a way of having a structural invariant of this sort of very personal experience of hot or cold. out what we’re going to agree on are our standards for that. And then we have thermometry, yay. We have a way of having a structural invariant of this sort of very personal experience of hot or cold. And then from that, we can come up with thermodynamics, etc. And then we end up at the bottom of that with this idea of everyday I wake up and I check my phone and I’m like, oh, it’s going to be 60 degrees out. Great. And we start thinking that 60 degrees is more real than hot and cold. That thermodynamics, the whole formal structure of thermodynamics is more real than the basic experience of hot and cold that it came from. It required that bodily experience that also, not just me, I have to tell you, it’s part of my communication with you, cold today, isn’t it? That from that basic irreducible experience of being in the world with everything that it involves, I developed degree Celsius, but then I forgot about it. I forgot the experience. So that’s called the amnesia of experience. So that’s what we mean by how the blind spot emerges, how we end up, how science purposely pushes experience out of the way so it can make progress, but then it forgets that experience was important. So where does this show up? Why is this? What are the responses to trying to get this back in and where this crisis of meaning emerge? So scientific triumphalism is the idea that the only thing that’s true for us are scientific truths. Unless it can be codified in a formal system and represented as data, captured in some kind of scientific causal network, it doesn’t even exist. And anything else that’s not part of it that can be formalized in that way is an epiphenomenon. It’s not real. So scientific triumphalism is this response to the weirdness of, I could call it the mystery, the weirdness of experience by just ignoring it completely. So there’s no other truth. Art, music, human spirituality, it’s all actually reducible it neural correlates. So that’s one way that it’s been dealt with. The other way is this sort of, right, you’ve got on the postmodern, the left academic left, you get this thing, science is just a game. It’s just a game from the powerful come up with, which is also not true. Science is totally potent and requires an account for what is happening. So that’s another way to push science away or respond to it. The denial, science denial that happens. That’s also another way of not understanding the balance that science is trying, that we need to establish with experience. And then there’s just pseudoscience, which wants to sort of say, oh, the new age movement or whatever, which wants to deal with experience by kind of elevating it in this weird pseudo spiritual way or that doesn’t have the rigor of science. So all of these ways, all of these responses, we have this difficulty about experience. We need to understand how experience fits into the web of meaning, and we don’t really have a good way of doing it yet. And the point of the book was to identify very clearly how the problem manifests, what the problem is, and what its effects are in the various sciences.…

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