“The machinery of the brain does all the work–after all, what else is there? What [Cain] calls ‘thinking of science in normative terms’ is a mechanistic enterprise, something our brains do. Since metacognition is all but blind to the mechanistic nature of the brain, it cognizes cognition otherwise, in nonmechanical, acausal, magical terms. Normative judgements, intentional relations, and so on: these are simply ways our brain naturally mischaracterizes its own activity.” -R. Scott Bakker
“Scientists animated by the purpose of proving that they are purposeless constitute an interesting subject for study.” -Alfred North Whitehead, The Function of Reason (16).
Those who have been tracking my last few posts (HERE and HERE) will know I’ve been enjoying Ben Cain’s philosophy blog Rants Within the Undead God. It was in a guest post on fantasy author R. Scott Bakker‘s blog Three Pound Brain that I first encountered Cain’s mind. Bakker has just published a critical reply to Cain’s guest post a few days ago on the philosophical difficulties facing scientism. I’m as new to Bakker’s “blind brain theory” (BBT) as I am to Cain’s “existential cosmicism,” but I’ve been reading Cain and Bakker’s recent exchange concerning the ontological status of consciousness in our scientific age with tremendous interest. I agree with Bakker that we ought to be extremely disturbed and existentially unsettled by BBT’s implications, just not for the reasons he thinks.
Like Cain, I find Bakker’s BBT threatening not because it is true in some matter of fact sense, but because it is becoming increasingly true (in the American pragmatist sense) as the values of techno-scientific imperialism continue to infect secular societies (techno-capitalism has done a fabulous job marketing these values thus far). It is indeed becoming increasingly more difficult to distinguish ourselves from machines. As Cain suggests:
Maybe our imagination, emotion, intuition, and creativity will atrophy as our habits continue to be shaped by our artificial environments. Then again, we’d be looking not so much at a scientific revelation of what we’ve always really been, but at a transformation of human nature for the worse.
While Bakker cognitively mobilizes unexplained explainers like “scientific accuracy” (achieved by a disinterested res cogitans?) and “natural mechanism” (mathematizable res extensa?), I’d prefer to call upon the non-modern powers of creative imagination and cosmogenesis in my speculative fantasies (in Hillman’s sense of fantasy). I take my speculative risks on behalf of philosophical inquiry and creative intuition attempting to attune with the logos of the chaosmos. This is an infinite task, it must be admitted. But then philosophy is full of infinite tasks, as Husserl taught us. “Scientific accuracy” is also an infinite task, is it not? I suppose only if the universe is an infinite fact.
Bakker is not happy about the loaded labels of “scientism” and “absolutism” fired at him by Cain. I think its true that these labels tend to carry negative connotations, but I’m surprised that Bakker doesn’t just own up to BBT’s philosophical allegiance to those very connotations (i.e., science as the only valid way of knowing because philosophical intuition is bosh, etc.). Neuroscientists like the “hardheaded devotee of aggressive-exterminative scientism” (as Graham Harman referred to him) Thomas Metzinger and eliminativist philosophers like Ray Brassier don’t shy away from the term but seem rather to wear it as a badge of honor.
- The Danger of Scientism? (response to Benjamin Cain) (footnotes2plato.com)
- Life After Darwin (another response to Benjamin Cain) (footnotes2plato.com)
What do you think?