Science in Christian Perspective
Schematic Portrayals of the Personal Component in Scientific Discovery
W. Jim Neidhardt
Physics Department
New Jersey Institute of
Technology
Newark,
New Jersey 07102
From: JASA 32
(March1980): 60-63
In "Science and Religion: Compatible,"
Journal ASA 30,
No. 4, December
1978, Wiebe has pointed out that scientific knowledge is in a key way similar
to religious knowledge, for he asserts that scientific knowledge
can be accounted
for only "if science itself is seen as a 'fiduciary' enterprise-i.e. as
involving personal judgment (fiducia, trust? faith) that of
necessity exceeds
the grounds of evidence from which it first arose."
Michael Potanyi, in his many writings, has more adequately provided
the evidence
for the validity of this premise. A novel way of representing
Polanyi's thesis
that scientific knowledge is personal knowledge is shown in Figure
I where the
processes of the act of scientific discovery that involve personal judgment and commitment are clearly differentiated from those processes that
are more-or-less
automatic, following strictly logical operations. One tees from Figure I that
only the purely deductive steps in scientific discovery can be done
in an automatic,
strictly logical manner. The other steps, i.e. induction of a
hypothesis (involving
creative, imaginative elements), experimental testing, modifying a
hypothesis,
confirmation leading to strengthening of a hypothesis, and,
finally, recognizing
a strengthened hypothesis as a theory; all these steps are embedded
in personal judgments and commitments, tacitly held.
Figure 1. The Processes of Scientific Discovery
Double-line arrows: Process embedded in personal judgements and
commitments.
Single-line arrows: Process completely logical, automatic.
OD--Objective Data. WV Worldview. 1---Inductive processes involving
creativity
and imagination. I-I Hypothesis. D Deduction. DP-Deduced
propositions. ET-Experimental
test. 115Hypothesis strengthened. MH-Modify hypothesis. CH-Confirm
hypothesis. DNP- Deduce new propositions. T-Theory.
Figure 2 extends the analysis to consider possible ways in which scientists
come to accept a new theory rather than an established one. One way
is to have
an established scientific theory predict some results which are not confirmed
experimentally. The actual, anomalous data obtained then serve at
new objective
data from which scientists can run through the cyclic processes of scientific
discovery until a new theory is established. This is the typical
physics textbook
description of how Einstein utilized the anomalous results of the Michelson-Morley
Experiment (an ether drift was not observed; the speed of fight was
not affected
by the earth's motion) to formulate his theory of special relativity. Another
way a new theory could come to be formulated and accepted is if a
creative scientist
of great ability departs from an established theory to formulate a new theory
by an imaginative leap seeking greater unity and simplicity
(thereby encompassing
a wider field of knowledge). Such an imaginative leap obviously
requires great
individual personal judgement and commitment to standards of
intellectual beauty
and unity.
At Michael Polanyi has pointed out (Personal Knowledge, the
University of Chicago
Press, 1962, pp. 9-15) on the basis of personal correspondence with Einstein
and considering the contents of his 1905 paper formulating relativity theory,
such a creative leap is probably the way Einstein created his special theory
of relativity.
The Michelson-Morley experiment did not, according to Einstein, play a major
role in the origination of relativity theory. Einstein was in all probability
motivated instead by the strong desire to preserve the beauty of nature and
the laws that protected that beauty; he wanted to maintain the form
of the laws
of electromagnetism (Maxwell's equations) against deformation in going from
one inertial frame to another.
To summarize, Figures1 and 2 schematically portray the fact that
personal judgments
and commitments are a component part of the processes of scientific
discovery.
Also Figure 2 points out that scientific theories may originate in
many different
ways. The act of scientific discovery is thus seen to evolve not only out of
completely logical, automatic, machine-like processes as portrayed
by mechanistically
inclined philosophers but also to evolve out of processes embedded
in uniquely
human personal acts of judgment and commitment which require both (what can
only be called) genius and a persevering humble reflection upon the facts of
nature. Thus as Wiebe has noted, scientific and religious activity bear deep
similarities to one another for both are rooted in uniquely personal, human
rather than automaton-like creativity. Theologically speaking, human beings
imperfectly (due to sin) reflect God's creativity being made in his
image; automatons
or computers more imperfectly reflect man's creativity, as they are made in
man's image.
An Einsteinian Model of Scientific Discovers
The assertion that science is indeed based upon personal judgment
that necessarily
exceeds the evidence from which it first arose is clearly seen if we consider
the question of what it is that motivates a scientist to continue his work at
times when established theories and concepts are no longer found adequate to
describe physical reality and his or her own experimental and
theoretical efforts
to reformulate scientific understanding meet with repeated failure.
The history
of science provides many examples of scientists who faced Web obstacles and
difficulties and eventually overcome them. Such men and women could not have
continued their work if not strongly motivated by a deep faith that reality,
which exists independent of us, nevertheless possesses a structure that is at
its core intelligible (perhaps at a deeply hidden level); reality is rational
in nature and therefore capable of being grasped by the human mind.
As Figure 3 shows, the mind of the scientist, coupled to the presuppositions
of the general culture, is composed of structures and laws that
bear a striking
correlation with respect to the entire realm of human experience which exists
independent of it. Figure 3, adapted from a diagram of Einstein,1 is a portrayal
of how the mind of the scientist encounters reality. First,
experience is scanned,
and from this search the scientist imaginatively formulates a
pattern or hypothesis
that he thinks will explain what has been observed. It is important to note
that creative scientists such as Einstein have acknowledged that there is no
logical path from experience to a hypothesis but only intuition supported by
being sympathetically in touch with experience. In this searching
of experience
for an explanatory pattern the scientist comes with an open mind; he tries to
avoid as best as humanly possible attempting to fit experience to a
priori models
of reality. The scientist scans nature motivated by the strong
conviction that
the basic laws that describe nature will be simple and symmetric;
but the exact
form of the laws must be found from experience and not from
preconceived ideas
about experience. A good scientist is motivated and guided by his hunches but
he is always willing to modify them and even to be completely
surprised by nature's
actual behavior. The following suggested creed for a scientist is
fully in keeping
with these last thoughts:
"I believe in the intelligibility of nature, in the absolute difference
between truth and falsehood, and in the duty of the scientist to
discover truth.
I believe that nature must be taken seriously; I think of myself as one among
many who try to understand it, and 1 believe that arguments which are valid
for me are valid for others also. I believe in the unity of nature's law; I
accept that they can only be unraveled
by observation and experiment, not by arm chair thinking; and I
regard the scientific
endeavor as endless, I believe that faith-expectation of results as
yet unproved-must
be exerted if progress is to be made. I believe that order does not arise of
its own account but needs to be explained, whereas disorder calls
for no explanation.
I believe that nature is basically simple and beautiful and that much of it
can be understood only in mathematical terms."2
Last in the sequence of scientific discovery, formal deductive reasoning is
used to deduce propositions which can then be tested against
reality. Imagination
and personal judgment is again required in this last process of
comparing and
relating the deduced propositions to actual experience. In this sequence of
processes that represent scientific discovery only the deductive
steps are seen
to be automatic, machine-like, and strictly logical in nature; the
other processes
are not contrary to logic but are alogical. But none of these processes will
take place unless the working scientist has a strong faith that a correlation
of rational structures and laws exists between the human mind and experience;
such faith is essential to provide the personal motivation the
scientist needs
to overcome the many pitfalls and ambiguities present in ongoing
research. One
of the founders of modern quantum physics, Louis deBroglie had
admirably expressed
this faith:
"When we find ourselves confronted with the still empty grid
of a crossword
puzzle, we know that a mind like ours has, according to certain
rules, arranged
in this grid words which we try to discover with the help of the clues given.
When the scientist attempts to understand a group of natural
phenomena, he begins
with the assumption that these phenomena obey certain laws which,
being intelligible
to our
Figure 2. The Formulation of new theories in science.
Symbols the same as for Figure I with the following additions: AO 0- Anomalous, objective data. T'-New theory. P-Predicting new objective data. ILSGU, S,...-Imaginative leap seeing greater unity, simplicity,...
reason, can be comprehended. This is not, let us hasten to note, a
self-evident
postulate which leaves no room for qualification. In effect, what it does is
to reiterate the rationality of the physical world, to recognize
that the structure
of the material Universe has something in common with the laws that
govern the
working of the human mind. Having admitted this hypothesis, which
we construct
quite naturally without always fully appreciating its boldness, we
try to discover
the rational connections that this hypothesis suggests must exist
between apparent
similarities."3
That such a faith motivates the scientist to extend his enquiries
ever forward
into unknown regions is cogently pointed out by the theologian,
Thomas F. Torrance:
"There is something (a basic rationality of the human mind and
the universe)
that we assume and operate with continually in ordinary experience
and in science
without attempting to explain it. If the nature of things were not
somehow inherently
rational they would remain incomprehensible and opaque and indeed
we would not
be able to emerge into the light of rationality . . . scientific knowledge is
that in which we bring the inherent rationality of things to light
and expression,
as we let the realities we investigate disclose themselves to us
under our questioning
and we on our part submit to their intrinsic connections and order
it remains an awesome fact that if the nature of things were not intelligible
and apprehensible, knowledge could not arrive at all . . . As the
universe becomes
progressively disclosed to our scientific enquiries, it is found to
be characterized
by an intrinsic intelligibility of an ever deepening dimension
which far outranges
our powers of comprehension, invoking from us awe and wonder.
Moreover, we become
aware of being confronted in and behind it all with a transcendent
reality over
which we have no control but which, while utterly independent of our minds,
has an indefinite capacity for revealing itself to them in quite
unanticipated
ways. It is in response to this transcendent reality that our minds develop
their own powers of comprehension and in recognition of it that they derive
their primary thrust in passionate search for understanding and
truth."4
To conclude, the personal component necessary to all good scientific work can
be clearly seen if one considers Einstein's two criteria for theory
evaloation.5
His first criterion was that a theory must be capable of external
confirmation
and in doing so "the theory most not contradict experimental
facts."
Secondly a theory most be characterized by what he termed
"naturalness"
and "logical simplicity" in terms of theory components
and the relationships
between those components. Einstein clearly relied on both criteria, not only
the first, in evaluating his own work as G. Holton has pointed out:
Figure 3. The interplay and correlation of the human mind and
experience during
scientific discovery.
WV, land H, as in Figure I. HM the human mind. E -The region
of experience. Dl, D2 Dn Deductive processes. P1, P2
Pn-Particular propositions. El, E2, En Experimental tests
against experience. MS -Metasystcm of culture, general human
values. U-Undeeidabitity,
basic questions of science that are not decidable from within
science. R -Recognizing
a hypothesis as a theory. T, T*, T" Theories. C -Correlation. A basic,
often tacitly held premise of all who do science is that the region
of experience
which exists independent of the human mind nevertheless bears a
correlation with respect to the structures and laws of the human
mind. Anyone who does science assumes that reality is intelligible,
all experience possesses an intrinsic rational structure which can be grasped
by a human mind governed by similar types of rationality. If scientists did
not deeply believe this they would not have the fortitude to
continue so formulate
and test hypotheses when good agreement with experience is not quickly found.
Scientists act out of a profound faith that the human mind can
arrive at hypotheses
that truly represent reality. From such a hypothesis one can deduce
propositions
that test in agreement with experience sufficiently to make the
accepted hypothesis
a reasonable representation of reality.
"Just how effectively he followed this first criterion was
shown repeatedly,
for example, in his steadfast and unswerving adherence to his
ideas, when from
time to time, evidence came that purported to show his predictions,
though not
in unambiguous flat contradiction to the 'facts of experience,' at the very
least were not supported by experimental test. Moreover, though unwilling to
accept the possibility of confirmation of a theory by 'verification' of its
prediction, Einstein in practice also held to the falsification
principle only
skeptically (or weakly) when the theory being purportedly falsified
by experimental
test had in his views certain other merits compared with its
rivals. (See, for
example his refusal to accept Walter Kaufmann's experimental 'falsification'
of 1906 of Einstein's newly published special theory of relativity.
The limited,
ad hoc character of the rival theories that seemed to be born out
by Kaufmann's
experiments signaled to Einstein that those theories 'have rather
a small probability.'
It turned out that he was right; the experiment, as is so often is the ease,
was far less decisive or 'crucial' than others had thought)"6
Why Present the Processes of Scientific Discovery, in Visual Fashion?
1 he fragmentation of much of culture today stems partially from
basic misconceptions
as to the nature of science. Science is seen as the only valid way of seeking
truth. Science is too often characterized as an activity devoid of uniquely
human personal involvement. As a result many young people either
worship science
or hate it as lacking in true humanity. If science could be more universally
recognized for what it is -an activity that is just as dependent
upon personal
involvement as other parts of human experience-both hate and
worship of science
could be replaced by a balanced appreciation of its true worth. Science could
then be restored to its proper role as a means to appreciate more fully with
awe the greatness of God's creation and, secondly, to manage it in order to
preserve nature and mankind.
It is therefore appropriate that as many different means as
possible be sought
to communicate the true nature of science as a uniquely personal
endeavor. One
such means is a visual representation, particularly as visual
learning is sometimes
neglected in formal education, From considerations of his own work, Einstein
suggested that truly creative thinking is a result of the integration of two
complementary modes of thinking: sequential analysis and holistic vision. The
analytic mode operates by breaking into parts, in this way
abstracting, separating, distinguishing, and manipulating concepts. The holistic mode
operates by connecting,
holding things together; it unifies by wiping out boundaries,
integrating, and
finally enhancing visual patterns.
"Albert Einstein used visualization as well as analytical
thinking to enable
him to formulate and more fully understand his time and energy theories. He
used both sides of his brain or consciousness as 'combinatory play'
and claimed
it was important for creativity. An example of how visualization helped him
to understand motion and energy is demonstrated by the following anecdote. He
tells of a man holding a sphere in his arms and standing in a cage which is
being pulled away from the earth by a long rope. He asks the question: If the
man lets go of the sphere does it fall to the floor of the cage, as we think
gravity causes things to do, or does the cage move up to meet the sphere? The
formulation of the energy-motion problem and its solution both
depended heavily
on Einstein's ability to visualize as well as analyze."7
Thus the two modes of thinking, sequential analysis and holistic
vision alternate
with one another in an integrative fashion when truly creative
discovery takes
place. Although our thinking processes form a whole, the creative
person seems
to have special ability for
reaching into his intuitive, image-filled holistic mode while harnessing and
illuminating his experience with his analytic mode of thinking. It
is therefore
quite appropriate to attempt to present the personal nature of
scientific discovery
in visual terms. Such a representation communicates by appealing to
the creative
elements in cognitive thought; hence it is an effective meant to
reinforce the
assertion that science proceeds by utilizing personal judgment and
commitment
as well as formal, strictly logical thinking.
1Gerald Holton, The Scientific Imagination, Cambridge University
Press, London,
1978, p. 97.
2 Transactions of the Victoria Institute 88 (1956): 68.
3Taken from Arthur March and Ira M. Freeman, The New World of
Physics, Vintage Books, New York, 1963, p. 143.
4Thomas F. Torrance, Theological Science, Oxford University
Press, Oxford, 1969, pp. vi-vii; and Space. Time & Resurrection,
W.B. Eerdmans Publishing Co., Michigan, 1976, p. 191.
5Holton, Op. Cit., pp. 95-100.
6Holton, Ibid., p. 98.
7Kurt Hanks and Larry Belliston, Draw?, William Kaufman, Inc.,
California, 1977,
p. 14.