Tag: human condition

A sympathetic science

If you feel the need to respond, please first make sure you have read the post in full.

I posted the following tweet a short while ago:

With reference to this:

Which in turn was with reference to this:

But a few seconds after publishing it, I deleted the tweet because I realised I didn’t agree with its message.

That quote by Isaac Asimov is a favourite if only because it contains in those words a bigger idea that expands voraciously the moment it comes in contact with the human mind. Yes, there is a problem with understanding ignorance and knowledge as two edges of the same blade, but somewhere in this mixup, a half-formed aspiration to rational living lurks in silence.

The author of another popular tweet commenting on the same topic did not say anything more than reproduce Kiran Bedi’s comment, issued after she shared her controversial ‘om’ tweet on January 4 (details here), that the chant is “worth listening to even if it’s fake”; the mocking laughter was implied, reaffirmed by invoking the name of the political party Bedi is affiliated to (the BJP – which certainly deserves the mockery).

However, I feel the criticism from thousands of people around the country does not address the part of Bedi’s WhatsApp message that reaches beyond facts and towards sympathy. Granted, it is stupid to claim that that is what the Sun sounds like, just as Indians’ obsession with NASA is both inexplicable and misguided. That Bedi is a senior government official, a member of the national ruling party and has 12 million followers on Twitter doesn’t help.

But what of Bedi suggesting that the controversy surrounding the provenance of the message doesn’t have to stand in the way of enjoying the message itself? Why doesn’t the criticism address that?

Perhaps it is because people think it is irrelevant, that it is simply the elucidation of a subjective experience that either cannot be disputed or, more worryingly, is not worth engaging over. If it is the latter, then I fear the critics harbour an idea that what science – as the umbrella term for the body of knowledge obtained by the application of a certain method and allied practices – is not concerned with is not worth being concerned about. Even if all of the critics in this particular episode do not harbour this sentiment, I know from personal experience that there are even more out there who do.

After publishing my tweet, I realised that Bedi’s statement that “it is worth listening to even if it’s fake” is not at odds with physicist Dibyendu Nandi’s words: that chanting the word ‘om’ is soothing and that its aesthetic benefits (if not anything greater) don’t need embellishment, certainly not in terms of pseudoscience and fake news. In fact, Bedi has admitted it is fake, and as a reasonable, secular and public-spirited observer, I believe that is all I can ask for – rather, that is all I can ask for from her in the aftermath of her regrettable action.

If I had known what was going to happen earlier, my expectation would still have been limited – in a worst case scenario in which she insists on sharing the chant – to ask her to qualify the NASA claim as being false. Twelve million followers is nothing to be laughed at.

But what I can ask of others (including myself) is this: mocking Bedi is fine, but what’s the harm in chanting the ‘om’ even if the claims surrounding it are false? What’s the harm in asserting that?

If the reply is, “There is no harm” – okay.

If the reply is, “There is no harm plus that is not in dispute” or that “There is harm because the assertion is rooted in a false, and falsifiable, premise” – I would say, “Maybe the assertion should be part of the conversation, such that the canonical response can be changed from <mockery of getting facts wrong>[1] to <mockery of getting facts wrong> + <discussing the claimed benefits of chanting ‘om’ and/or commenting on the ways in which adherence to factual knowledge can contribute to wellbeing>.”

The discourse of rational aspiration currently lacks any concern for the human condition, and while scientificity, or scientificness, has been becoming a higher virtue by the day, it does not appear to admit that far from having the best interests of the people at heart, it presumes that whatever sprouts from its cold seeds should be nutrition enough.[2]

[1] The tone of the response is beyond the scope of this post.

[2] a. If you believe this is neither science’s purpose nor responsibility, then you must agree it must not be wielded sans the clarification either that it represents an apathetic knowledge system or that the adjudication of factitude does not preclude the rest of Bedi’s message. b. Irrespective of questions about science’s purpose, could this be considered to be part of the purpose of science communication? (This is not a rhetorical question.)

Sci-fi past the science

There’s an interesting remark in the introductory portion of this article by Zeynep Tufekci (emphasis added):

At its best, though, science fiction is a brilliant vehicle for exploring not the far future or the scientifically implausible but the interactions among science, technology and society. The what-if scenarios it poses can allow us to understand our own societies better, and sometimes that’s best done by dispensing with scientific plausibility.

Given the context, such plausibility is likely predicated on the set of all pieces of knowledge minus the set of the unknown-unknown. This in turn indicates a significant divergence between scientific knowledge and knowledge of human society, philosophies and culture as we progress into the future, at least to the extent that there is a belief in the present that scientific knowledge already trails our knowledge of the sociological and political components required to build a more equitable society.

This is pithy and non-trivial at the same time: pithy because the statement reaffirms the truism that science in and of itself lacks the moral centrifuge to separate good from bad, and non-trivial because it refutes the technoptimism that guides Elon Musk, Jeff Bezos, (the late) Paul Allen, etc.

If you superimposed this condition on sci-fi the genre, it becomes clear that Isaac Asimov’s and Arthur Clarke’s works – which the world’s tech billionaires claim to have been inspired by in their pursuit of interplanetary human spaceflight, as Tufekci writes – were less about strengthening the role of science and technology in our lives and more about rendering it transparent, so we can look past the gadgets and the gadgetry towards the social structures they’re embedded in.

In effect, Tufekci continues:

Science fiction is sometimes denigrated as escapist literature, but the best examples of it are exactly the opposite.

She argues in her short article, more of a long note, that this alternative reading of sci-fi and its purpose could encourage the billionaires to retool their ambitions and think about making life better on Earth. Food for thought, especially at the start of a new decade when there seems to be a blanket lien to hope – although I very much doubt the aspirations of Musk, Bezos and others were nurtured about such a simple fulcrum.