Science as an Institution

Lecture 11.  September 25 and October 1.

Afterthoughts.  The question that we considered in today’s lecture — the “civilizational question” of why the Scientific Revolution took place only in Europe — is part of a larger picture concerned with seeing science as an institution.  When we think of science and scientists we tend to think of laboratories and researchers, but, as Weber observed in “Science as a vocation,” science is something much larger, a social institution composed not just of scientists, professional societies, and universities, but as a way of thinking with implications far outside the bounds of scientific investigation as such.

In this lecture, we looked at the the birth of science as an institution, and learned that it could not have been created without a variegated set of pre-existing values, practices, ideas, concepts, and institutions, many of which, such as corporations, had little or nothing to do with science to begin with.  The story exemplified the New History of Science I discussed in the first week of class.  

  • We saw that the spirit of certain times and places made the invention of science likely or unlikely.
  • We saw that the invention of science was not a thought out plan, but represented the coming together of numerous social, economic, and philosophical developments that coalesced in a remarkably creative way — almost a miracle and certainly unforeseeable.
  • We saw that the Scientific Revolution was not an inevitable step leading to modernity, but depended critically upon contingent historical processes that could have come out differently.
  • We saw that understanding the origin and course of the Scientific Revolution requires looking outside the technical problems addressed by early modern scientists such as Galileo and Newton to external factors such as Christianity’s recognition of the power of reason to at least partly grasp truth unaided by revelation.

The important lesson is that science is not, as scientists themselves sometimes seem to think, a uniquely rational enterprise that is (or, perhaps, ought to be) radically independent from everything else, but is an institution whose existence is interwoven with a network of other institutions which gave it life and continue to sustain it.

Forethoughts.  And as Weber observed, once science becomes part of this network of institutions, it begins to affect them.  In coming lectures we will look at psychology in light of these two insights.  We will see how the origin and nature of different psychologies were conditioned by the social institutions in which they originated.  For example, the psychology of consciousness was born in the (then) uniquely German new model universities that embodied a  certain values, such as pure research undertaken for its own sake, while in Britain and America the psychology of adaptation had no firm, yet defining, home, and developed in an atmosphere pervaded by different values, in which practical application of science was taken for granted.  We will then see (especially in the case of psychoanalysis) how psychological concepts were not only shaped by, but began powerfully to shape, peoples’ understanding of themselves in their innermost being and in their relation to others and to society.


History of Psychology: Rationality and Science

Lecture 2 (August 26 and 27).

Afterthoughts.  A key point in considering the special issues and controversies in history of science is science’s claim to be a uniquely rational enterprise. As we will learn, rationality — being able to give a coherent, logical, and understandable explanation of and justification for one’s beliefs and actions — is a critical idea in the history of the West.  Indeed, being rational defines one’s status as a free, adult, human being.  If a person is deemed irrational they may be confined in an institution, have someone else placed in charge of their affairs, or found not guilty of a crime.  The success of the scientific revolution led the leaders of the Enlightenment Project (which we will get to in a few weeks) to see science as providing solutions to problems of human living that had not been solved by politics, tradition, or religion.  In the same vein, in the twentieth century a very influential group of philosophers of science, the Logical Positivists, tried to distill the essence of scientific rationality into a set of methods that could be applied to any area of human endeavor, exerting a tremendous influence on psychology from the middle of the century onward.  (We won’t get to them in this class, but they can be found in the text).  The considerable public authority of psychology and psychologists today derives in large part from psychology’s claim to be a science.

Traditional (“Old History”) history of science tended to support science’s unique image by following the approaches I discussed in class.  However, the “New History” of science undermines science’s special status, by showing that change in science is often caused by factors outside scientists’ control and about which they often have little awareness: In short, scientists are not Vulcans, they are human beings, and the history of science is not separable from the rest of history.  In our first class, I talked about how a goal of this class is questioning assumptions we take for granted; the special status of science-as-rationality-embodied is one of them; I also said that this can be disturbing (Socrates was put to death for doing it). So, it is unsurprising that history of science is sometimes seen by scientists themselves as dangerous, and the teaching of history of science as akin to Socrates’ weakening of the moral values of the youth of Athens.  They fear that learning about history of science may be bad for the training of young scientists, that the history of science should be rated X (S. G. Brush (1974). Should the history of science be rated X? (Science, 183, 1164-72))  So you can tell people your history class is x-rated!.

An example of exoteric and esoteric reading of a modern work of art — Star Wars — can be found at  Darth Vader is the hero, not the villain in this Struassian reading.

Forethoughts.  In the next lectures I will be describing world history at the most abstract level.  The important points to pay attention to are how human nature (the subject matter of psychology) has been itself an important determiner of the course of human history, and then how psychology as a social institution has been shaped by — and shapes — by the broader processes of social and cultural change.