John G Westの"Dehumanized in the Name of Science" (1/7)

インテリジェントデザインの本山たるDiscovery Instituteのインテリジェントデザイン部門であるCenter for Science and Cultureの副センター長であり、シニアフェローである社会学者Dr. John G. Westは、"Darwin Day in America: How Our Politics and Culture Have Been Dehumanized in the Name of Science"[2007/11/06]で、Religious Rightの科学に対する見方を述べている。それは、「民主的に科学理論を葬り去ること」を含む、反科学と呼ぶべきものである。

そのハードカバー450ページの長大な著作を、Dr. John G. Westは自らダイジェストして、保守系シンクタンクHeritage FoundationのLectureとして発表している。

==>John G West: "The Abolition of Man? How Politics and Culture Have Been Dehumanized in the Name of Science" (2008/02/07) on Heritage Foundation(Heritage Lecture #1058) (Copy on Discovery Institute)

"An age of science is necessarily an age of materialism," wrote Hugh Elliot early in the last century. "Ours is a scientific age, and it may be said with truth that we are all materialists now."[1]

「科学の時代は必然的に唯物論の時代である。我々の時代は科学の時代である。我々は皆、唯物論者だという真理とともに、そう言えるかもしれない。」[1]と前世紀初頭に、Hugh Elliotは述べた。

One does not have to look far to discover the continued accuracy of Elliot's assessment. Scientific materialism--the claim that everything in the universe can be fully explained by science as the products of unintelligent matter and energy--has become the operating assumption for much of American politics and culture. We are repeatedly told today that our behaviors, our emotions, even our moral and religious longings are reducible to some combination of physical processes interacting with our environment.


In 1943, British writer C. S. Lewis wrote prophetically about the dangers of scientific materialism in a small, penetrating volume titled The Abolition of Man. There Lewis warned that "if man chooses to treat himself as raw material, raw material he will be: not raw material to be manipulated, as he fondly imagined, by himself, but by mere appetite...in the person of his dehumanized Conditioners."[2]

1943年に英国の作家C.S. Lewisは、科学的唯物論の危険性について予言的に、"The Abolition of Man"という表題の短いが鋭い文章を著した。そこでLewisは「人が自身を未加工の物質だとして扱うこを選択したら、ありのままの未加工の物質として。自らがイメージするとおりに、操作されるべき未加工の物質としてではなく、単なる貪欲によって。人間性を奪われた状態で。」[2]と警告した。

My book Darwin Day in America explores the impact on American politics and culture of the materialistic abuse of science Lewis warned about so many years ago. Contrary to its title, the book is not just about Darwin. It is about how modern science--a very good thing--has been misappropriated by scientific elitists who want to offer a materialistic explanation of every part of human culture.

私の本"Darwin Day in America"は、何十年も前にLewisが警告した、科学の唯物論的濫用が米国政治及び文化にどのように影響したかを探求したものである。表題に反して、この本はダーウィンだけに関したものではない。とてもよいものである近代科学がいかに、人間の文化をあらゆる面について唯物論的説明を提示することを求める、科学のエリートたちによって悪用されたかを示すものである。

Darwin comes into the story because his theory of unguided evolution based on natural selection and random variations offered a seemingly convincing explanation for how materialism could actually work. That is why someone like Richard Dawkins praises Darwin for making "it possible to be an intellectually fulfilled atheist."[3] But Darwinism is only one part of the larger problem, and scientific materialism reaches far beyond Darwin.

ダーウィンはこの物語に入って来る。それは、自然選択とランダムな変化に基づく、神の導きのなき進化という、ダーウィンの理論論が、いかにして唯物論が働くかについての納得できる説明を提示しているように見えるからだ。だからこそ、Richard Dawkinsのような人々は「知的に無神論者になることを可能にした」[3]としてダーウィンを賞賛する。しかし、ダーウィニズムは巨大な問題の一部に過ぎず、科学的唯物論はダーウィンを超えて彼方への手を伸ばしている。

The effort to apply scientific materialism to American public policy began in earnest more than a century ago with high hopes. Around the turn of the 20th century, defenders of scientific materialism began issuing increasingly lofty claims about how the understanding of the material world offered by science could be enlisted to solve all the problems of human society. The same scientific advances that produced inventions like the steam engine and medical breakthroughs like the germ theory of disease were also supposed to supply the basis for eliminating a host of social ills ranging from poverty and crime to unproductive workers.


Writing in the journal Science in 1903, J. McKeen Cattell, president of the American Society of Naturalists, argued that previous scientific achievements in helping man subjugate the natural world were just a foretaste of the future power science would bestow on man to control human nature:

1903年のScience誌への寄稿で、American Society of Naturalists理事長のJ. McKeen Cattellは、人間が自然界を征服するのを助けた過去の科学の業績が、人間性を制御する力を人間に授ける未来の科学力の予兆にすぎなかったと論じた。

The nineteenth century witnessed an extraordinary increase in our knowledge of the material world and in our power to make it subservient to our ends; the twentieth century will probably witness a corresponding increase in our knowledge of human nature and in our power to use it for our welfare.[4]


Charles Eliot, president of the American Association for the Advancement of Science (AAAS), similarly predicted in 1915 that "biological science" would open the door "to the prevention as well as cure of [the]... bodily defects" that caused such antisocial behaviors as murder, robbery, forgery, and prostitution. "These are all biological problems; and the progress of biological inquiry during the past fifty years is sufficient to afford the means of solving on a large scale these fundamental social problems."[5]

American Association for the Advancement of Science (AAAS)の理事長だったCharles Eliotは、1915年に「生物科学が、殺人や強盗や偽造や売春のような反社会的行動を引き起こす肉体的欠陥の予防と治療の扉を開くだろう」と予測した。「これらは生物学的問題である。過去50年の生物学の発展は、これらの基礎的な社会問題を大規模に解決する手段を持てるようにした。」[5]

Such comments embodied perfectly the optimistic vision offered by scientific materialism at the dawn of the last century. During an era when science seemed to be uncovering the material basis of all human problems, it was widely believed that science with a capital "S" could lead to the transformation of society, bringing about greater human freedom, dignity, and happiness in the process. In short, scientific materialism was supposed to be a great engine of human progress in politics and culture.


It was not. Human nature was not reformed; crime did not disappear; and scientific materialism did not usher in a new age of liberty, equality, and fraternity. Instead, the excesses of scientific materialism have continued to influence American public policy in at least five important ways.


[1]Hugh Elliot, Modern Science and Materialism, 2nd impression (London: Longmans, Green, and Co., 1927), p. 138.
[2] C. S. Lewis, The Abolition of Man (New York: Macmillan Publishing, 1947), p. 84.
[3]Richard Dawkins, The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe Without Design (New York: W. W. Norton and Co., 1996), p. 6.
[4]J. McKeen Cattell, "Homo Scientificus Americanus," Science, April 10, 1903, p. 569.
[5]Charles W. Eliot, "The Fruits, Prospects and Lessons of Recent Biological Science," Science, December 31, 1915, p. 926.

[John G West: "The Abolition of Man? How Politics and Culture Have Been Dehumanized in the Name of Science" (2008/02/07) on Heritage Foundation(Heritage Lecture #1058) (Copy on Discovery Institute)]
Dr. John G Westが挙げる5点とは:

  • テクノクラシー (Technocracy)
  • ユートピア的理想主義 (Utomianism)
  • 人間性喪失 (Dehumanization)
  • 相対主義 (Relativism)
  • 息苦しい言論の自由 (Stifling Free Speech)


この後、順にDr. John G Westの主張を見ていくことにする。

タグ:DI id理論
posted by Kumicit at 2009/12/28 01:40 | Comment(0) | TrackBack(0) | DiscoveryInstitute | このブログの読者になる | 更新情報をチェックする



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