Science in Christian Perspective
Is Scientific Research Value-Free?
ROBERT E. VANDERVENNEN
Institute for Christian Studies
Toronto, Ontario, Canada
From: JASA 27
(September 1975): 107-111.
Is scientific work truly objective and religiously neutral? Does a person's own
presuppositions about reality, his own world-view, have anything to do with his
scientific investigation? Does a Christian researcher leave his faith
at the laboratory
door?
In the 20th century the overwhelming response to these questions has been that
true science by its nature is secular, objective, value-free, without
presuppositions.
But increasingly there are heard objections to this by Christians and
non-Christians
alike. The question was a major issue at the 1972 annual Convention
of the American
Scientific Affiliation.
The question is of key importance to researchers and teachers who are
Christians.
If it is true that all science is religiously conditioned, then the challenges
before us are so great that the priorities of the Christian
scientific community
ought to be redirected. If science is secular, religiously neutral,
then Christians
who are claiming otherwise should quit their disturbance and direct
their energies
constructively.
In this paper I will specifically mean by "science" the
natural sciences
such as physics, chemistry, biology, and related fields. Yet the
arguments I will
use would seem to apply with even greater force to the social and
behavioral sciences.
It should be made clear that in speaking of Christian values in science I'm not
now talking about Christians in their personal relations with other scientists,
not about the need for integrity in science, not Christian motivation
for scientific
work, not moral issues in the application of theoretical science to practical
situations I'm talking about values in the very inner structure of
science itself,
what science is, and the ways the scientist must inevitably go about his work
of discovery.
By values I mean whatever a person cherishes as giving fullest meaning, purpose
and coherence to his life and direction for the most meaningful
decisions of life.
Values, then, are not religiously neutral since they deal with the
deepest issues
in life, with what a person gives his life to. Values are not
logically derivable
from scientific work, nor can values be proven by logical or scientific means.
Values are extra-scientific, pre-scientific.
The Common View of Science
The commonly held view of scientific research is that the great
advances of science
in modern times have come under the positivistic ideal of science, in contrast
to the metaphysical clouding of science in previous centuries. Science has been
freed from philosophic and religious preconceptions that make true
science impossible.
Further, science is free from the biases of the personal observer: the test of
valid work is that experiments and observations can be duplicated by any other
person using the same methods at any other time and place. The
scientific enterprise
starts with a clean page on which are written only the facts that are utterly
clear before our eyes. Added to those facts are only those evident patterns the
facts show, and minimal conceptual inferences formulated into laws
and theories.
Only with rigorous use of this scientific methodology can we be sure
to have true
and universally valid knowledege, not merely the quicksand of
personal opinions.
This understanding of scientific work is very powerful and appealing. How can
anything be said against it?
Objections to this View
There are, however, some things to be said against this scientific approach to
knowledge, some things that strike at the very heart of the matter, at the very
taproot of this kind of tree of knowledge. The biblical revelation is basically
counter to this picture of science. In the Bible God reveals to us that all of
reality is in the hand of God, and that nothing we see can be understood apart
from Christ, in whom all things consist and in whom all things hold
together (Col.
1:16, 17). This means that scientific knowledge is not only incomplete without
faith in Christ, but is also distorted, not only in its applications
but especially
in its inner meaning.
Scientific work is inescapably underlaid with a religious viewpoint
of some kind
or other. By a religious viewpoint I mean a view of science that implicitly or
overtly deals with such fundamental issues, among others, as the
meaning of physical
reality, the nature of man and his purpose on earth, the place of science
in human life, and the limits of scientific knowledge. These issues are handled
by scientists in a way that gives place and honor to Christ, or in a way that
denies him. In all his work man will either praise Christ or give his honor to
an idol substituted in place of Christ. That fundamental religious antithesis
is inescapable also in science. There is no neutral ground.
Two Idols
Is it true that modern man who does not bow before Christ worships an idol in
his scientific work? Indeed it is, and in fact there are two easily identified
idols. One is science itself. As the physicist Richard Schlegel says
in his book,
Completeness in Science, "Indeed, in an effective way, science is for many
the religion of our age."1 (Emphasis his) Scientific knowledge is
considered
the only true knowledge, knowledge of what the universe really is,
distinguished
from pseudo-knowledge built on superstitions, myths and competing
religious claims.
An appeal to science is an appeal to ultimate authority.
But there is another idol, too, closely related but often competing
with the idol
of science. That is the worship of the scientist and mankind generally. This is
the central thrust of the religion of humanism. Man is praised and
glorified for
his brilliant scientific achievements, whether in molecular biology,
or the physics
of elementary particles, or the fantastic achievements of travel to the moon.
Eulogies to the greatness of man are in the headlines whenever there is a major
breakthrough in science or technology.
It is not surprising that the major conflict of our age is the conflict between
these two idols which have displaced Cod in science. The humanist struggle to
free man from the straightjacket of scientism is in direct conflict
with the scientific
ideal of conforming all 0f life to scientific analysis and scientific
conclusions.
The twin idols of the autonomy of man and the autonomy of science can
only result
in total combat between man and his "frankenstein."
Subjectivistic Views
The fact that scientific research cannot he truly objective and value-free is
being increasingly recognized by non-Christian scientists. Thomas Kuhn in The
Structure of Scientific Revolutions argues that scientists can do
their work only
from the viewpoint of one or another "paradigm", a
pee-theoretical framework
without which even scientific observation becomes impossible2.
Holders of different
paradigms can scarcely communicate with each other, because paradigms
are incommensurable.
This is a subjectivistic view, and has been received better by
practicing scientists
than by philosophers of science. Yet in his analysis Kuhn has
correctly seen the
intertwinement of the scientist as a person with his scientific work.
Kuhn and others follow the tradition of Herbert
Butterfield, especially of his classic work, The Origins
of Modern Science. Butterfield argues that the observations or evidence do not
themselves thrust upon the scientist conceptual patterns of interpretation that
are univocal and necessary. Instead the scientist needs to choose deliberately
which alternative conceptual framework to use for his interpretation. He says
that one could not ". . . escape from the Aristotelian doctrine merely by observing things more closely . . . (but) it required a
different kind
of thinking-cap, a transposition in the mind of the scientist himself."3
This is a choice the scientist makes that is not dictated by the observations
and experiments. We can't even say that after we have the data at hand we can
choose our conceptual framework. As Kuhn documents, even the data
themselves can
significantly depend on our conceptual framework, not only which experiments we
choose to perform and which research we consider meaningful, but even
the numbers
we obtain from an experiment.4
Is it true that modern man who does not bow before Christ worships an idol in his scientific work?
Further evidence for the fact that science is not purely objective is
the circular
relation between data and scientific conclusions. Conclusions enter the search
for data through the vehicle of hypotheses which are tentative or
potential conclusions.
Hypotheses determine which experiments are to be undertaken, and how they will
be undertaken. When data support a hypothesis, the place of the hypothesis as
a firm scientific conclusion is strengthened.
A field that has already been widely researched abounds in hypotheses
which shape
further research. A new field of enquiry has few hypotheses, yet even
here there
is need for some criteria by which to identify results that appear anomalous or
uninterpretable. Butterfield points out that the competing astronomies around
1600 so disoriented people that the idea was put forward ". . . that one
should drop all hypotheses and set out simply to assemble a collection of more
accurate observations. Tycho Brahe replied to this that it was
impossible to sit
down just to observe without the guidance of any hypothesis at all.5 This
is especially significant coming from Brahe, who came closer than perhaps any
other scientist to being a pure observer of phenomena.
R. N. Hanson follows Wittgenstein as he writes in his 1969 book,
Patterns of Discovery
that seeing and observation are "theory-laden" undertakings.6 He
writes to show that causal relations are also theory-laden.7 Hanson's work is
valuable in pointing out the error of the objectivity school of
thought in science,
though he himself falls into the Charybdis of subjectivism.
In the social sciences, too, there is recognition that pre-scientific
assumptions
are a necessity for scientific work. Social scientist Clyde Kluckhohn
has written
in 1966 a journal article entitled, "The Scientific Study of
Values and Contemporary
Civilizations," in which he says, "All discourse proceeds
from premises
and
is limited by those premises. This is equally true of physical and biological
science. The important thing in all cases is that the independent critic should
be able to scrutinize the premises as well as the data."8
I have shown that a number of prominent modern writers take the position that
scientific work necessarily includes hypotheses or conceptual systems
or paradigms
that give coherence to scientific thought and provide a meaning-framework for
data. Choice between these alternative conceptual systems cannot be made on the basis of data only, though
their articulation may be shaped by data. We conclude, then, that
these scientific
conceptual systems contain input which cannot be arrived at by
scientific methods.
In short, the scientist brings to his research preconceptions about the nature
of reality that he cannot avoid using in his scientific work. He may
not be consciously
aware of this fact, nor be able to articulate what his preconceptions
are because
they may be the common working assumptions of other scientists in his
field. Yet,
on the basis of this reasoning the dogma of scientific neutrality and
objectivity
is reduced to a myth.
Historical Evidence
If there is any doubt that such extra-scientific preconceptions are a
vital part
of our science, history will show us that it is so. We can recognize
this as true
by thinking back to the scientists of a hundred years ago, who were
no less scientific
than we. Yet their scientific work was deeply embedded in conceptions such as
ether theories, vitalism, and the whole Newtonian conception of
mechanics. Scientists
do not accept these and other views today, not because they have been disproved
by the data of crucial experiments, but rather because they have been replaced
by different commonly-held extra-scientific views. In this connection
it is well
to recall that Copernicus' picture of the solar system did not fit
the data better
than that of Ptolemy, and was not accepted on the basis of the data.
It is of historic importance to note that Einstein did not accept
quantum mechanics
and the picture of the world it presented. He rejected it because he preferred
to see the world in a more objective way, with sharp demarcation
between the scientist
and the materials he investigated. Also Einstein preferred to work
for a rationalistic
understanding of physical phenomena in the tradition of earlier physics.9
Einstein is not alone, of course, in holding the postulated hope that knowledge
of the universe may be in principle completely rational. Many want a
solid rationalistic
base to our knowledge, a place to stand that can be proved beyond any
doubt, that
is not dependent on personal human wisdom, or its lack. In short, many want to
know truth about the world and ourselves without needing faith,
especially without
religious faith.
The dogma of scientific neutrality and objectivity is reduced to a myth.
At this time in human history a person may believe that knowledge of the world
is bound up in a rationally closed system, or he may believe that it is not so
bound. Philosophers are still not able to assure us that it is, though they are
trying very hard to do so with their analysis of logic and their work
with observational
language. But four hundred years after Descartes, the clean logically-rigorous
base even for mathematics is nowhere to be found. It has been washed
away by the
brilliant 20th century mathematicians, even as they were trying to
prove its truth.
Noteworthy is the Incompleteness Theorem formulated by the mathematician Goedel
in 1931. This theorem shows that in any logical system of sufficient complexity
which is internally consistent, one may always describe propositions which cannot be proven
or disproven within the system. 10,11
Facts Not Value-Free
It is common today to hold that empirical facts are the same for all
people, and
then each person can add to the facts his own personal values. For
example, this
is the foundation stone on which our public schools attempt to serve families
of widely divergent religious beliefs. I have taken the position, in contrast
to this, that facts are not neutral, value-free. What really is a fact? It is
not simply that something exists "out there" clearly for all to see.
Instead, for something to be a fact means that persons agree to
accept it as valid.
It is the general personal acceptance that makes a fact a fact, not
that a thing
exists clearly by itself apart from human response to it. Thus
personal judgment
is the key to making a fact a fact. Sets of values do not exist outside of sets
of facts, enabling one to make a personal decision as to which values
he chooses
to attach to certain facts. The world is simply not structured in that kind of
way, even though in their unbelief men want to try to separate God
from his world
as far as possible, which is basically what fact-value separation
tries to do.
People who have tried to define fact and values in such a way as to make them
separable would apply the same procedure to scientific data and
conclusions. But
the problematics is set up wrongly. The operations of scientific
research do not
correspond to the notion of value-free data. Instead hypothesis,
world-view, theory
all shape the approach to research problems, the data that one
considers meaningful,
and the way data are interpreted and used.
I cannot offer air-tight proof that religious belief enters
willy-nilly into every
step of scientific work. In fact, to do so would negate my very position that
the world is not rationalistic in that way. Yet there is a great deal
of circumstantial
evidence from analysis of what science really is and how people go
about it. There
is the testimony of many practicing scientists and philosophers of
science. There
is confirming information from a historical look at science, since we can see
ourselves and our science more clearly in comparison with the work of
others done
in a different era. Yet in the end, like so many things, there is an aspect of
faith involved in the question of which of the two views of science
we accept.
Non-Christians in Science
If God's revelation gives values which are the only true and correct input that
enable only the Christian to have the correct pre-scientific input to science,
then do unbelievers merely waste their time doing research? No, that does not
follow. Jesus said that even the children of darkness are wiser in
their generation
than the children of light (Luke 16:8). This must be understood,
though, in connection
with Paul's saying that the wrath of God is upon ungodly men who
suppress the
truth in unrighteousness (Romans 1:18). Unbelievers do not accept the moral law
as from God, yet they must obey it or suffer the consequences. In the same way,
God's laws for physical things are real and sure. Unbelievers are
able to discover
God's laws in part-often more brilliantly than Christians-because God
has put
How can be we faithful to God as believing scientists? That is the question.
laws like his footprints in the world. An archaeologist can discover
the footprints
of an extinct creature and make some correct deductions about the creature and
his habits. So the unbelieving scientist discovers much that is true. But his
understanding will always be partiallike the archaeologist's-and distorted. It
is distorted because a person cannot live and work without worshipping, and if
he does not worship the God of heaven he will worship science or man
or some other
idol. For that reason the results of unbelieiving science cannot be
accepted uncritically
without radical reinterpretation. For example, we can benefit from
Freud's brilliant
discoveries, but we need to re-interpret them, to transform them (Roman 12:2),
if we are to understand them with the mind of Christ, who alone is Truth.
This Christian view of science sees that all men view science inevitably with
one kind of bias or another. All have a religiously grounded belief about what
is fundamental in reality. Everyone wears colored glasses through
which he perceives
the world. It is not that there is a neutral noncolor through which
the right-minded
pure scientist sees things, while others distort their vision by the coloration
of their biases.
Understanding Science
If the scientific enterprise is not to be understood as being
religiously neutral,
objective and value-free, then how are we to understand it? The Bible
itself gives
us some key insights that we can get no other way. Listen:
Praise the Lord, 0 Jerusalem Praise your God, 0 Zion
He sends forth his command to the earth; his word runs swiftly.
He gives snow like wool; he scatters hoarfrost like ashes.
He casts forth his ice like morsels; who can stand before his cold?
He sends forth his wind blow, and the waters flow.
(Psalm 147:15-18)
For from him and through him and to him are all things. To him be the
glory forever.
(Romans 11:36)
...your Father who is in heaven . . . makes his sun to
rise on the evil and on the good, and sends his rain
on the just and the unjust.
(Matt. 5:45)
The scientific enterprise deals with all the multivarious ways Cod upholds the
world. The aim of science is to get the best understanding we can of
how God upholds
the world, of the upholding process itself. The laws of science are God's laws,
and we are running away from the truth if we think of them as the
laws of nature.
There is a world of difference between those two conceptions. They are not laws
that man invents, but rather laws that he discovers more or less aptly, as God
discloses his laws to the scientist. God's laws for physical
things-which we term
scientific laws-are understandable to us because God has made us in his image.
Yet they are not rationalistic in the sense that in principle we can
comprehensively
understand them, because God's ways are also above our ways (Romans 11:33-36;
Job 38-41).
The area of scientific investigation is not the rule of impersonal
laws of nature,
but rather the rule of a personal God, as R. Hooykaas has put it.12
There is regularity
and constancy in the physical world because God is constantly faithful (Malachi
3:6; Jer. 5:24). The moving force of the world is not chance, nor
fate, nor evil
spirits, but the living personal powerful God who reveals himself to
us as Heavenly
Father.
How are we Christians, then, to think of our scientific work? Not by accepting
the world-view of secularized science, which arrives at religious
neutrality and
scientific objectivity by denying the scriptural God of science and then later
trying to add God to the scene again. God's world is a unity, not a patched-up
duality. If God is not the beginning of learning (Prov. 1:7), he
cannot be brought
in at the end to patch up the system. If we will accept our scientific work as
not being secular but as our witnessing-service to our God who is all
and in all,
then we have our work cut out for us. If this means pursuing some new
directions
in our Christian scientific work, then let us do it together,
communally strengthening
each other, and in love correcting each other.
Implications for the Christian
What are some of the implications and constructive consequences of this thesis
about our Christian work in science? It will help Christians avoid some of the
errors and dead-ends that are problems in unbelieving science, such as:
It sees as futile the search for a rationalistic base for science and all human
knowledge. Knowledge is not a logically closed system.
It sees positivism as inherently false and the attempts to patch it
up as futile.
It also rejects subjectivism, which Kuhn and others embrace after
seeing positivism
as untenable.
It avoids the reductionism of one kind or another which is inevitable
when Christ
is displaced as the central meaning of all things by one or another aspect of
knowledge, such as mathematics.
It sees that at the most fundamental and theoretical levels divergent
interpretations
of science are inevitable, arising as they do not only from errors
but especially
from deeply-held beliefs that themselves are not subject to rational proof.
It sees scientific determinism at all levels to be untenable, as inconsistent
with what God has revealed to us about His ways.
It sees the crisis of our age in its fundamentally religions nature
as the turning
from Christ as the center and source of all knowledge to secularized science,
in which one or another created aspect of reality is the foundation
of learning.
What is the constructive practical result of this viewpoint? For one
thing, though
the Christian scientist will use largely the same scientific
terminology as unbelievers,
he will often use terms with a conscious transformation of meaning.
"Scientific
law" will mean the scientific attempt to formulate the
regularities in God's
rule of the world, rather than the evidence of a machine-like
self-contained world
functioning by an inner necessity. The term "nature" will not be used in reference to
a world "out there" run by self-contained inexorable forces, nor the
pantheism of a "Mother Nature." "Causality" has a different
coloration to it, as does "rationality,"
"substance," "evolution,"
and many other terms.
In general the Christian who recognizes the terminology of science to
be value-laden
will want to study the various schools of philosophic thought that
have contributed
value input to our scientific language. He will need to see this in the light
of the historical development of science and the personal convictions
of the giants
of science who profoundly shape the thought patterns of science. Such insights
should also occupy a significant place in the teaching of science by
Christians,
especially in Christian schools.
Developing a "Christian Mind"
What is the practical difference whether Christians have a radical
Christian approach
to science or not? Will this result in Christian Biology, or
Christian Psychology,
or perhaps Christian Physics? The plain fact is that we do not know what will
happen because we've never tried it in a sustained way. We need to develop what
Harry Blamires calls a "Christian mind," that is, a shared Christian
viewpoint. No person can transform a science by himself. Each of us is trained
not to look at basic issues in our field. Each of us is a specialist
in some field
or other, and thoroughgoing Christian work in science calls for input
from various
disciplines, genuinely interdisciplinary work. We do not know what a decade of
sustained communal work can bring. It will not likely bring in a
Christian chemistry.
But perhaps there should he some kind of Christian Psychology, as a Christianly
based alternative to psychology that is behavioristic, or Freudian,
or existentialistic
or what have you.
Yet the real question is not whether the difficult deliberate work of
understanding
and doing science Christianly is likely to be worth it in terms of
practical results.
The real question is what God calls us to do, how he wants us to serve him and
witness to him also within the structures of scientific work itself. How can we
he faithful to God as believing scientists? That is the question.
I have sketched two interpretive views of the scientific enterprise.
One considers
science to be value-free. The other purports to be a distinctive Christian view
that says science is not valuefree. I think it vital that as a
Christian community
we face this question head-on, and come to communal consensus. The
issue eclipses
other issues with which ASA may deal, lying as it does at the heart
of Christian
work and witness in science. A communal consensus does not bind
anyone's conscience
but it provides direction and impetus for further work. Let us be
about it together.
REFERENCES
1R. Schegel, Completeness in Science, Appleton-Century-Crofts,
New York, 1967, page 254.
2T. Kuhn, The Structure of Scientific Revolutions, University
of Chicago Press, Chicago, 1962.
3H. Butterfield, The Origins of Modern Science, The Free
Press, New York, 1965, pages 16, 17.
4Reference (2), page 134.
5Reference (3),
page 73.
6R. N. Hanson, Patterns of Discovery, Cambridge University
Press, Cambridge, 1969, page 19.
7Reference (6), page 2.
8C. Klockhohn, Zygon, 1, 236, 237 (1966)
9Referenee (1),
page 249.
10Referenee (1), page 61.
11E. Nagel and J. B. Newman, Goedel's Proof, in J. R. Newman (Ed.) The
World of Mathematics,
Simon and Schuster, New York, 1956, Volume III, pages 1668-1695.
12R. Hooykaas,
Natural Law and Divine Miracle: The Principle
of Uniformity, E. J. Brill, Leiden, 1963, page 204.