Would Copernicus and Galileo have been right to lie about the nature of the solar system if that lie prevented the undermining of the Catholic Church, which most everyone at the time felt to have substantial positive benefits?
I think the answer for most of us is "no." Science is about finding the truth, and the effects of those truths on social and political institutions are what they are.
But we have now entered the era of post-modern science, where writers on scientific ethics now conclude that its OK for scientists to lie as long as they are on the right team
James Garvey, a philosopher and the author of The Ethics of Climate Change has written a defence of Peter Gleick at the Guardian:
What Heartland is doing is harmful, because it gets in the way of public consensus and action. Was Gleick right to lie to expose Heartland and maybe stop it from causing further delay to action on climate change? If his lie has good effects overall – if those who take Heartland's money to push scepticism are dismissed as shills, if donors pull funding after being exposed in the press – then perhaps on balance he did the right thing. It could go the other way too – maybe he's undermined confidence in climate scientists. It depends on how this plays out.
Post-modernism has been quite fashionable in the social sciences for decades, but this entry into the hard sciences is new and disturbing. For reference, here is the Wikipedia entry on post-modernism
In its most basic form, postmodernism is an intentional departure from the previously dominant modernist approaches such as scientific positivism, realism, constructivism, formalism, metaphysics and so forth. In a sense, the "postmodernist" approach continues the critique of the Enlightenment legacy, fundamentally seeking to challenge the traditional practices and intellectual pillars of western civilization just as the Enlightenment challenged tradition, theology and the authority of religion before it.
Postmodernism postulates that many, if not all, apparent realities are only social constructs and are therefore subject to change. It emphasises the role of language, power relations, and motivations in the formation of ideas and beliefs. In particular it attacks the use of sharp binary classifications such as male versus female, straight versus gay, white versus black, and imperial versus colonial; it holds realities to be plural and relative, and to be dependent on who the interested parties are and the nature of these interests. It claims that there is no absolute truth and that the way people perceive the world is subjective.
"Fake but accurate" is a good example of post-modernist thinking.
Peter Leeson has an article on Medieval trial by ordeal that is getting a lot of attention.
Modern observers have roundly condemned ordeals for being cruel and arbitrary. Ordeals seem to reflect everything that was wrong with the Dark Ages. They're an icon of medieval barbarism and backwardness.
But a closer look suggests something very different: The ordeal system worked surprisingly well. It accurately determined who was guilty and who was innocent, sorting genuine criminals from those who had been wrongly accused. Stranger still, the ordeal system suggests that pervasive superstition can be good for society. Medieval legal systems leveraged citizens' superstitious beliefs through ordeals, making it possible to secure criminal justice where it would have otherwise been impossible to do so. Some superstitions, at least, may evolve and persist for a good reason: They help us accomplish goals we couldn't otherwise accomplish, or accomplish them more cheaply.
I guess I agree with the proposition that pervasive shared superstitions allow the populace to be more easily governed, or more rightly, make it easier for rulers to exercise power over the masses through leverage of shared superstition. Whether it improves our well-being is an entirely different matter, but for a certain type of intellectual (I have no idea if Leeson is among them) more government power = well-being. The author cites oath-swearing as a modern superstition that allows us to be governed more easily, but I am not sure that is correct as I think the power of oaths today are driven by peer-pressure and mass response to publicly broken oaths as well as perjury laws. A better example of modern superstitions that allow easier exercise of power include things like global warming catastrophism.
I am not a medievelist, except as a hobby, but I would offer a couple of rebuttals to specific points he makes:
- I think he overstates the cost savings of ordeals. There were prominent folks in the Catholic Church that had doubts about ordeals long before they were banned, and ordeals were typically used as a last result when fact-finding and other methods didn't work. We have to be careful comparing costs. One lord gathering evidence for a few days might be, as a percentage of the government's resources, as costly then as a 1-year OJ trial is today.
- Trials were not broken because they were too costly, they were broken because the law was bad. There was no such thing as a state prosecutor, so all criminal actions were basically private actions, and they tended to have a rough version of loser pays. For example, if one accused his neighbor of a capital offense, and the neighbor was acquitted, then the accuser suffered the punishment - ie death. As a result, the state was left without an effective tool to prosecute crime, and in fact most justice was private justice (ie vengeance of family and friends) and never saw a court, ordeal or other sort.
- I had a great Medievalist professor at Princeton that I am totally blanking on his name right now [update: William Jordan, now apparently department head at Princeton]. He used to argue, I think compellingly, that all ordeals had an element of discretion. Sure, you had to grab the rock in the boiling water, but the real test was that your wounds would be bound and then several days later inspected by the clergy to see if it was festering or not. This is obviously a judgment call, and thus 1. gave the priests the power to be the effective jury for these actions and 2. gave the priests a substantial amount of power (as well as money, since they made good coin charging for ordeals). [update: A better summary of Leeson's work says that Leeson is arguing the same thing. See here]
Update: Intriguingly, from a review of Jordan's book "the Great Famine," a story I also discuss in my climate videos
The early 1300s must have seemed like the end of the world to the unfortunate inhabitants of Europe: brutally severe winters gave way to lightning storms and torrential, crop-destroying rains in spring, followed by cold summers and then bitter winters again. "The whole world was troubled," wrote one Austrian chronicler; yet that was only the beginning. Princeton University historian William Chester Jordan reconstructs the terrible decades when climatological change led to famine, disease, rampant inflation, and social breakdown across the European continent, a time when every prayer for relief was met by even crueler turns of fate.
Damn those 14th century oil companies!
I have generally rejected comparisons of global warming activism to religion as unproductive. But I give up. Apparently global warming activists are digging into the Catholic playbook and stealing shamelessly. Not satisfied with token acts of faith (e.g. sorting the recycling), indulgences (carbon offsets), and refusing to tolerate heresy, they have now adopted meat-free days of the week, switching only the day, from Friday to Monday. I can see the Catholic bumper sticker now -- "the Catholic Church: Fighting Global Warming Since the Year 858".
Ronald Bailey makes a plea for free scientific inquiry in response to Dave Roberts proposal vis a vis climate skeptics. Mr. Roberts said, in part:
When we've finally gotten serious about global warming, when the
impacts are really hitting us and we're in a full worldwide scramble to
minimize the damage, we should have war crimes trials for these
bastards"”some sort of climate Nuremberg
Oh goody, yet another reason I will be put up against the wall come the progressive revolution. I would give Mr. Roberts a helpful suggestion: A better analog for prosecuting people over their scientific beliefs would be the Catholic Church's various attempts to stamp out heresy, including their prosecution of Galileo for his views that the earth orbits around the sun, rather than vice-versa.
My views on the reasonable skeptical middle ground on climate change here. (and more here)
Besides, I would argue that progressives like Mr. Roberts willful ignorance of the science of economics has been far more destructive than potential scientific misreadings of global warming.
Via Overlawyered, comes this fascinating confession of one of the young "accusers" in the McMartin pre-school sex abuse prosecutions, one of several witch-hunts from a mercifully brief era of a national day care sex-abuse panic. While certainly abuse occurs, as is made clear from recent Catholic Church revelations, prosecutors used the excuse of "protecting the children" to justify all kinds of abuses of the fact-finding process (something we should remember in the Patriot Act era).
The lawyers had all my stories written down and knew exactly what I had said
before. So I knew I would have to say those exact things again and not have
anything be different, otherwise they would know I was lying. I put a lot of
pressure on myself. At night in bed, I would think hard about things I had said
in the past and try to repeat only the things I knew I'd said before.
remember describing going to an airport and Ray taking us somewhere on an
airplane. Then I realized the parents would have known the kids were gone from
the school. I felt I'd screwed up and my lie had been caught"”I was busted! I was
so upset with myself! I remember breaking down and crying. I felt everyone knew
I was lying. But my parents said, "You're doing fine. Don't worry." And everyone
was saying how proud they were of me, not to worry.
I'm not saying
nothing happened to anyone else at the McMartin Pre-School. I can't say that"”I
can only speak for myself. Maybe some things did happen. Maybe some kids made up
stories about things that didn't really happen, and eventually started believing
they were telling the truth. Maybe some got scared that the teachers would get
their families because they were lying. But I never forgot I was lying.
There is much more in the article, demonstrating how prosecutors manipulated children to get prosecutions.
This topic has resonance with me because I sat on the jury of such a case around 1992. Earlier sex-abuse prosecutions were starting to look suspicious, but there was still a lot of incentive for prosecutors to push high-profile cases (after all, Janet Reno would soon become AG for the US, largely on the strength of a number of well publicized and in retrospect very questionable such prosecutions). By 1992, though, defense lawyers had caught up and were better at highlighting the egregious tactics used by prosecutors to coax stories out of children. Many of the tactics we saw in our trial were identical to those recounted in this article. There was even an eerie parallel to this recent Vioxx case, as the initial (3rd party) accuser who first reported that the victim was being abused seemed more motivated by getting on Oprah than getting her facts correct.
Update: Neo-Libertarian has the details on the Janet Reno prosecutions I mentioned in passing. Here is the PBS story on "the Miami method" and several of Reno's unethical abuse prosecutions.