Science in Christian Perspective
Psychology as
Scientism: Alienation
by Objectivity
Part I: The Growth of the Scientistic Outlook
ALLAN R. ANDREWS
Behavioral Science Department
North Shore Community
College
Beverly,
Massachusetts 01915
From: JASA 27
(June 1975): 55-59.
By committing psychology to a rationalist-empiricist epistemology,
psychologists
hoped to achieve scientific status alongside other natural sciences that have
been successful in applying the scientific method generated by this
epistemology.
Instead, psychology as it is represented in the dominant American tradition has
aided in alienating man from his lived experience. Psychology as an imperfect
science has been guilty of encouraging scientism, claiming ultimate truth via
a reductionistic epistemology.
Part one of this two-pan paper examines the growth of this scientistic attitude
in psychology. Part two examines the effects of this attitude on the
present cultural
situation in America, particularly as manifested in the so-called
youth culture.
Rocket Man: Marooned and Manipulated.
And all this science,
I don't understand.
It's just my job, five days a week,
a rocket man.
And I think it's gonna be a long, long time
till touch
down brings
me round again to find
I'm not the man they think I am at home. Oh, no, no, no,
I'm a rocket man, rocket man burning out his fuse up here alone.
-Rocket Men Elton John and Bernie Taupin1
As contemporary popular artists, songwriters Elton John and Bernie Taopin are
not expected to understand fully all the science surrounding rocketry. But the
lament of their Rocket Man-the outstanding modern symbol of a technologically
tuned hero-captures the expression of alienation brought about by
scientific advance
in the twentieth century.
The astronaut hero understands very little of the technological
complex that propels
him into space. An electronic nerve center on the ground calculates his every
move and activity. Encapsulated in his missile or space suit, the rocket man is
a fleshly cog in an enterprise that epitomizes man's development and
application
of the methods of science.
This depersonalized role of the rocket man is dramatically illustrated in the
film Marooned. Produced amid the frenzy of American and Russian space endeavors
during the late 1960s this film dramatizes the effort to rescue three astronauts whose space vehicle has malfunctioned and
left them helplessly orbiting the earth with a rapidly depleting oxygen supply.
Melodramatics and merits of the production aside, the film's sterile dialogue
is true to the live television neweasts that brought specialized space jargon
into American living rooms. At one point, that dialogue underscores
the astronaut's
technologically imposed narrowness and justifies the plaintive and very human
lament of the songwriters' rocket man.2
The actor astronauts, frustrated by their passive helplessness in the face of
the programmed death awaiting them, decide to move outside the
spaceship to examine
it for defects they might possibly repair. They communicate to space
headquarters
on the ground their intention to take "affirmative action."
The project
director on the ground, maintaining the cooly objective manner demanded by his
scientific status, responds with a tinge of passion, "Don't do
anything stupid."
He calmly pleads with the crew to leave any rescue measures to ground control.
He reminds the trio they are being electronically monitored and that
nothing indicates
they can correct the fault of the vehicle. His words are meant to
remind the astronauts
of their specialized role in the project, a role that prohibits any expression
of autonomy. The success of the project, even its rescue from death, depends on
the dehumanization of the space capsule.
No less in real life situations are these much heralded heroes of the
stratosphere
channeled into a similar, subtle plight. Their choice to become aircraft specialists renders them objects in the cockpits of the vital organisms of the
aircraft industry. The human pilot is relegated to an ancillary role. Much as
the ceremonial monarch is lavished with attention, the pilot receives
the public
plaudits, but the technocratic specialists revel in the sophisticated equipment
and the computerized execution of scientific pursuits. The pilot is
obsolete long
before the equipment.
But where science and technology have provided at least token freedom
and dignity
to astronauts, they
have systematically withheld even a modicum of autonomy from the average man. At every turn, from maternity ward to
nursing home,
man is reminded of his object-ness. Man, the originator and builder
of machines,
is today repeatedly reminded and subversively convinced his flesh is but a good
simulation of the machine. Television's banal repetitions of pounding hammers
for headaches, or plumbing analogies for digestive processes mixed
with a ceaseless parroting of engineering terms to describe human functions and dysfunctions,
points to the deep-seated problem of man's alienation from his humanness.
The thesis of this paper is that man's alienation from himself is
rooted in scientific
epistemology which has become scientism. Any single approach to
reality that claims
ultimate validity as the criterion for truth is defined as scientism.
The scientific
method, the most all encompassing and influential theory of knowledge
in history,
has as scientism effectively robbed man of his personal, existential
experience.
All knowledge, including self-knowledge, rests on a repository of
"expert"
knowledge gleaned by a rigidly defined and culturally influenced method whose
aim is ultimate objectivity. This phenomenon has been described as
"the myth
of objective consciousness,"3 the "splendid virtue of
objectivity,4"
and the "rape of Mother Nature."5
While the so-called exact sciences have abetted the growth of
scientific technology
that has led to the mass-man mentality that hovers over non-technical man, this
paper argues that the less precise science of psychology particularly deserves
criticism as scientism. The logos of the soul is expected by most laymen, and
advocated by a surprising number of intellectuals, to bring insight
to the perplexing
nature of man. Yet, the mainstream of psychology has reduced itself to studying
data that can be described only by operational definitions, and in so doing has
reduced man from a vital living organism to an electro-mechanical
reactor. Psychology,
by committing itself to a scientism of sensory empiricism, has subtly suggested
flesh and bone, though admittedly complex, is only a machine with
exceeding mysterious
parts. The branch of knowledge most expected to cast light on the fullness of
man's humanity has failed even to approach the task.
Scientism as a major contributor to modern man's despair and
dehumanization could
be applied to all ranges of the scientific spectrum. This paper,
however, concentrates
on psychology. If technology is indeed the rapist of human
experience, it is psychology
that has intoned the seductive voice, wooing humanity to technology's tainted
tent.
The Growth of Scientific Mythology.
Contrary to a widespread notion of history, the Middle Ages had a distinctive
technology that affected major social changes.6 The waterwheel,
spinning wheel, armor, and a score of mechanical devices made the work of homemakers, sailors,
and warriors more streamlined,
The mainstream of psychology has reduced itself to studying data that can be described only by operational definitions, and in so doing has reduced man from a vital living organism to an electro-mechanical reactor.
While the tools and devices of the Middle Ages represent a primitive technology
by today's standard, they did not contribute to widespread alienation
from experience.
The medieval technicians could not be called scientists in the modern
sense. They
were more nearly craftsmen whose practical daily work led to
serendipitous discoveries
of more efficient means to practice their livelihood. A systematic,
rigidly defined
method of attacking technological problems had not yet developed.
Before the method could be systematized, several social changes and changes in
man's perception of his world and himself had to occur. The authority
of the church,
then a kind of "sacred scientism" that held man to be a
sacrosanct being
on a perhaps round earth that was the center of the universe, had to
be challenged.
Numerous challengers rose in the sixteenth century and the scientific
revolution
began. But even the giants of the revolution were hardly technocrats
or scientistic
thinkers who believed they had uncovered the singular path to truth.
So confined
was their work, Alfred North Whitehead has said of the revolution they began:
"Since a babe was born in a manger, it may be doubted whether so great a
thing has happened with so little stir."7
It was the philosophers who planted the seeds of scientism. Francis Bacon and
Rene Descartes intended to give man a key to knowledge, but their
pronouncements
were to become the seedlings of an epistemic worldview that has
sprouted to strangle
everything else in the garden and produce the bitter fruit of
experiential alienation
in contemporary twentieth century society.
Bacon, impressed by the results of systematic observations, insisted principles
of truth could be stated only when collected particulars pointed to
such prineiples.8
His "inductive" epistemology became the major ground rule
of experimentation
that was to dominate the rapid and astounding forward movement of the natural
sciences.
Descartes, in attempting to defend man's unique cognitive
characteristics, produced
a dualism that provided the rationale for a mechanistic view of human nature.
Psychology, as we shall see, followed the natural scientific lead and addressed
itself to the res extensa (body), while neglecting the res cogitas
(mind). The
scientific developments and discoveries, particularly the physical laws worked
out by Newton, seemed to validate Descartes' notion of a vast
mechanical universe.9
Systematic observation leading to experimentation, coupled with the advent of
mathematical precision and measurement, provided the keys for
unlocking the physical
universe. This philosophical movement was to transform the conditions of living
radically by ushering in the industrial revolution. Certainly science
and technology
are not the only precursors to industrialization, but the production
and transportation
capabilities they brought are of staggering proportions. To a major degree the
history of civilization from the sixteenth century to the present is a history
of scientific and technological advance.
Before tracing science and technology to the present and asking how they have
affected mankind, we should note the subtle mental revolution this
rapidly burgeoning
phenomenon wrought.
Writing on this factor with different purposes in mind, Whitehead
traced the origins
of modern science on the basis of the following thesis:
...this quiet growth of science has practically re-coloured our mentality so that
modes of thought which in former times were exceptional are now broadly spread
through the educated world. This new colouring of ways of thought had
been proceeding
slowly for many ages in the European peoples. . . The new mentality
is more important
even than the new science and the new technology. It has altered the
metaphysical
presuppositions and the imaginative contents of our minds . . ,10
Whitehead suggests, and the history of science supports his notion,
that men were
unaware of the radical mental changes taking place. Voices were
raised by eighteenth
century Romantics and nineteenth century Existentialists11 but
until the twentieth
century they were overwhelmed by the entrenched empiricist-rationalist
epistemology,
which insisted all experience be sensory and quantitative. Science was moving
toward scientism.
The genuinely exciting growth of science and technology was
aceompained by a disturbing
dichotomy between what C. P. Snow has called 'two cultures,"12
the scientific
culture and the artistic culture. In a provocative and telling analysis, Joseph
R. Royce13 has described the results of this subtle revolution in
man's awareness
of his own knowledge. Royce outlines four major approaches to reality that have
historically been applied by man. The four are rationalism,
intuitionism, empiricism,
and authoritarianism.14 Royce argues that each approach has a
criterion for truth,
but none of these approaches is looking at the truth,
either individually or in combination, and further, . . . each approach is
susceptible to encapsulation, that is, claiming to have the whole of troth or
the meaning of life when one has only part of it.15
Science has become the filter through which modern man is urged to run his experience.
Part of Royce's thesis is that the rationalist and empiricist traditions have
been joined to give contemporary culture a "specialist"
syndrome. Astronauts
exemplify such a specialist orientation. Future education, Royce argues, must prepare "generalists," who are
equally versed
in the intuitionist and ideological (i.e., authoritarian) traditions.16
Royce is strong in his indictment of the scientific attitude as an
encapsulating
movement. Arguing that even so-called objective and empirical science
is structured
on a "mythological statement concerning the nature of
reality,"17 Royce
calls into question the comprehensiveness of scientific knowledge.
"Science,"
he notes, "is in danger of religiofieation, the art of turning a secular
matter into a religion."18 In the hands of scientists Royce
sees little
danger, hot when such attitudes move outside the limiting confines of
the laboratory
the danger of scientism arises.
"There are strong indications that this has already occurred to
a considerable
extent," Royce continues.19 He sees scientism in the
pervading distrust
shown by academicians to non-scientific disciplines and in "the extent to
which nonscientific disciplines ape the sciences ."20 The pervasiveness
of this attitude is shown, Royce notes, in the prevailing view of
what is currently
"accepted as 'really' real."21 That is, only science, with
its rationalist-empiricist
epistemology, can validate what is real; only science can
authenticate experience.
Royce's argument supports the thesis that science has become the filter through
which modern man is urged to run his experience.22 What Royce
describes as scientism
is described by Roszak as the "myth of objective consciousness."
objective consciousness is emphatically not some manner of
definitive, transcoltoral
development whose cogency derives from the fact that it is uniquely
in touch with
the troth. Rather, like mythology, it is an arbitrary construct in
which a given
society in a given historical situation has invested its sense of
meaningfulness
and value.23
By investing so steeply in this scientific worldview American society
has reaped
the convulsions of the counter-culture, the sociological phenomenon
Roszak analyzes.
The "social scenery" it has painted for the individual
psychologically
has been critiqued by Yale psychiatrist Kenneth Keniston.24 Before
examining the
alienation resulting from adoption of a scientistie stance, however, note must
be taken of psychology's contribution to and adoption of this
mythology. Indeed,
it is imperative to any claim that human experience is being
systematically usurped
by subtle scientific demands.
Psychology as Scientism: A Soul for a System.
By pedestrian definition psychology is the study of the soul, the logos of the
psyche. But rational science took away the concept of the soul,
replacing it with
mind. American psychology went one step further, dropping all hints
of metaphysics
and defining itself empirically as the science of behavior.
While it has been said jokingly that psychology sold its soul, then
lost its mind,
and is now having trouble controlling its behavior, the significance of these
subtle changes by definition should not he lost in humor. The danger
Royce foresees
in scientism has largely come to fruition in psychology, for in clarifying its
definition, psychology has made quantitatively measurable phenomena
its data base,
and has gone through excruciating pains to "ape" the
natural sciences,
For a large segment of academic psychology, sexual response is equated with love, neural brain patterns are equated with mind, and an electromechanical complex is upheld as the simulated model of life.
most notably, physics. To do so, it has traditionally committed
itself to a sensory
empiricism, disregarding significant events in human experience as
too subjective
or metaphysical.
Expressions of this attitude abound. For a large segment of academic
psychology,
sexual response is equated with love, neural brain patterns are
equated with mind,
and an electromechanical complex is upheld as the simulated model of life.
It is strange in a field that is commonly believed to study human
phenomena that
its own writers must plead for relevancy within their discipline. In 1961, 0.
Hobart Mowrer, a distinguished learning theorist steeped in the
rationalist-empiricist
tradition of psychology, wrote, "There are signs that all is not well with
psychology, either as science or profession, and that we may need to re-examine
some of our most basic assumptions."25 Another professional psychologist,
Hubert Bonner, brings serious indictments to his field, pleading that
psychology
he "mindful of man."26
In a humorous vein, but with earnest intentions, American existentialist Rollo
May caricatures psychology as charged by St. Peter at the gate of heaven with
the sin of "minis sim plicandum."
You have spent your life making molehills out of
mountains-that's what you're guilty of. When man was tragic, you made
him trivial.
When he was picaresque, you called him picayune. When he suffered
passively, you
described him as simpering; and when he drummed up enough courage to act, you
called it stimulus and response. Mao had passion; and when you were pompous and
lecturing to your class you called it "the satisfaction of basic
needs,"
and when you were relaxed and looking at your secretary you called it
"release
of tension." You made man over into the image of your childhood
Erector Set
or Sunday School maxims-both equally horrendous.27?
With philosophical and historical intensity, Amedeo Giorgi calls for
a redefinition
of psychology "conceived as a human science and not as a natural
science."28
The most consistent and effective critiques of psychology from inside
the profession
are those of the late Abraham Maslow. Orthodox science, Maslow argued, rests on
"unproved articles of faith," is overly conservative, and is unaware
of its own ethnocentricity. These weaknesses are glaring in
psychology, he claims,
where the goal is knowledge of persons.29
Unfortunately, these challenges have not been assimilated by the field. There
is at present a humanistic counter-culture within academic psychology
that parallel's
Roszak's youth culture. Maslow refers to this as the "Eupsychian
network,"30
and Roszak picks it up in his significantly titled anthology:
Sources: An Anthology
of Contemporary Materials Useful for Preserving Personal Sanity While Braving
the Great Technological Wilderness.31
The self-consciousness of psychology may seem overly indulgent, but such pleas
for internal change express necessary correctives to the direction psychology
has taken in its historic development. While denying any traces of
human subjectivity
in its data, psychology has affirmed a mechanomorphie view of man. Coupled with
a scientific dogmatism concerning what is admissible as the proper
study of man,
this mecbanomorphie anthropology has been instilled in repeated generations of
students who implicitly carry a reflex model of their own behavior.
The resultant
dehumanized man does not choose, he responds; he does not create, he
makes stimulus
discriminations.
That this assessment is not a straw man caricature is evidenced by
the 1971 publication
of B. F. Skinner's Beyond Freedom and Dignity.32 In this work, Skinner suggests
society be conditioned and controlled according to the
behavior-shaping principles
developed in his Harvard University laboratory experiments with
pigeons and rats.
Skinner's hook is a popular, though contrtsversal success. His influence as a
scientist is immense.33
To this development Arthur Koestler brings his pungent attack against
"ratomorphie
psychology." Koestler argues:
It is impossible to arrive at a diagnosis of man's predicament-and by implication at a therapy-by starting from a
psychology which denies
the existence of mind, and lives on specious analogies derived from barpressing
activities of rats. The record of fifty years of ratomorphic
psychology is comparable
in its sterile pedantry to that of scholasticism its its period of
decline, when
it had fallen to counting angels on pinheadsalthough this sounds a
more attractive
pastime than counting the number of bar-pressings in the box.34
The age of psychology as a science is just less than twice Knestler's
fifty-year
celebration of Behaviorism. When Wilhelm Wundt carried out his
systematic psychophysical
investigations in Leipzig in 1879, it marked the beginning of the end
for psychology
as a branch of philosophy.
The empirical methods of physics, impressively successful in
expanding the fields
of astronomy, chemistry, geology, and biology, captured the fancy of
psychologists.
It was left to John B. Watson in the early 1900s to sweep mind from
the psychologists'
workbench to make room for behavior. But long before Watson, the metaphysical
carpenter Descartes framed the jig for a naturalistic and mechanistic
psychology.
Wundt and Watson were merely carrying out the extension of Descartes'
classifications.
Descartes provided philosophy a dualism for conceiving man. The philosophical
world and the general populace inherited from Descartes the distinct
anthropologic
categories of mind and body. Only the body has a material extension; the mind
and spirit, Descartes' res cogitas, were exempted from the laws of
mechanics and
motion. The philosopher was conceiving man to accord with the laws
being promulgated
by the new science.35
With mind and body so separated, and with the body so easily
accessible to measurement,
it became an easy exercise for nineteenth century philosopherpsychologists to
neglect the mind in their pursuit of scientific rigor. The precursors
of Wundt's
laboratory launching of the new discipline are all physiologists and
physicists,
basing their investigations on the Philosophy of materialistic rationalism and empiricism that
triumphed in the eighteenth century.36 The body was an object for study than the
mind. American
Society.
(To be concluded)
REFERENCES
1Lyrics copyrighted 1972 by Dick James Music Co. From a recording produced by
MCA Records, Inc., Universal City, Calif.
2Howard Thompson. New York Times, Dec. 19, 1969, 65:1. Review of
"Marooned,"
(1969) Columbia Pictures. Thompson notes: "There is not a note of music in
the picture, only an electronic hum or beep-beep . . . The dialogue is as blunt
and honest as the acoustics.
3Theodore Roszak. The Making of a Counter Culture. New York: Doubleday, 1969.
See especially Chapter seven.
4Hubert Bonner. On Being Mindful of Man. Boston: Houghton-Mifflin, 1965.
5William Braden. The Age of Aquarius: Technology and the Cultural
Revolution.
Chicago: Quadrangle, 1970.
6Henry Lucas. A Short History of Civilization. New York: McGraw-Hill, 1953, p.
470.
7Alfred North Whitchcad. Science and the Modern World. New York:
Macmillan, 1925,
p. 10,
8Lucas, op. cit., p. 601
9Ibid., p. 603.
10Whitehead, op. cit.
11PauI Tillich. The Courage To Be. New Haven, Coon.: Yale University
Press, 1952,
pp. 126.138.
12C P. Snow, Two Cultures and the Scientific Revolution. New York: Cambridge,
1959.
13Joseph B. Royce. The Encapsulated Man. Princeton, NJ: Van Nostrand, 1964.
l4Ibid., p. 12f.
15Ibid., p. 19, italics his.
16Ibid., p. 183f.
l7Ibid., p. 158.
18Ibid.
19Ibid., p. 159.
20Ibid
21Ibid., p. 158.
22Thc technological corollary to this epistemic filtration is the
growing demand
for "instant replay," epitomized with televised athletic
events. Indeed,
television, with so-called "live tapings," represents the
most extensive
technological filter of human experience. This is not, however, the place for
a critique of television.
23Roszak, op. cit., p.
215.
24 Kenneth Kennison, Alienated Youth in American Society, New
York; Hartcroft, Brace, Janovich, 1965. See especially Part one.
250. Hobart Mowrer. The Crisis in Psychiatry and Religion.
Princeton, N.J.: Van Nostrand, 1961, p. 2.
26Bonncr, op. cit., Like Mowrer, Bonner does not represent a fringe
element within
the field of psychology, but was a known and respected member of the
psychological
fraternity. This could also he said of Abraham Maslow, mentioned below, who was
leading the critics prior to his death.
27Rollo May. Psychology and the Human Dilemma. Princeton, N.J.: Van Nostrand,
1967, p. 4.
28Amcdeo Ciorgi. Psychology as a Human Science. New York: Harper and Row, 1970,
p. 3.
29Abraham Maslow. The Psychology of Science: A Reconaissance.
Chicago: Henry Rcgocry
Ca., 1966, p. 1.
30Ahraham Maslosv. Toward A Psychology of Being (Rev. Ed.).
Princeton, N.J.: Van Nostrand, 1968. Eupsychian is Mat-low's word for the "good
society," first proposed in 1961. It implies a movement toward
psychological
health as defined by humanistic ideals.
31New York: Harper and Row, 1972.
32New York: Alfred Koopf, 1971.
33Skioner, besides being the innovator of the teaching machine and
the programmed
textbook, both now in wide use, is the theoretician behind educational shaping
techniques. The extent of his influence is traced in Kenneth Coodall,
"Shapers
at Work," Psychology Today, Nov. 1972, 6, (6), pp. 53.63ff.
34Arthor Koestler. The Ghost in the Machine. New York: Macmillan, 1967, p. 18. A similar assessment, equally critical, but less caustic
and set a a humorous tone, is found in chapter five of Anthony
Standen's Science
is is Sacred Cow, published in 1950 (N.Y.: Dotton). See also Martin
Malachi, "The
scientist as shaman," Harper's, March, 1972, 244, (1462), 54-61,
for a critique
of Skinner, geneticist Jacques Monad, and ethologist Koorad Lorenz as
scientians-practicioners
of scientism.
35John B. Harrison and Richard E. Snllivan. A Short History of
Western Civilization
(3rd ed.), New York: Alfred Knopf, 1971, p. 618.
36GIbid., p. 614. Edwin Boring, the most influential historian of
psychology, traces
this background in his History of Experimental Psychology (2nd ed.). New York:
AppletonCentoryCrofts, 1950.