What is it, Really?

Rusty Guinn:

You may have seen that Steven Pinker, cognitive pyschologist scientist at Harvard, published a new book called Enlightenment Now. Now, the reality is that the book doesn’t really undertake much discussion of the specifics of schools of enlightenment thought per se, but rather tells the story of human progress over the last 200 years. It makes the argument that these improvements are vastly underestimated and underappreciated. It also connects those achievements to specific influences of science and reason, sometimes very compellingly and sometimes somewhat less so. It is an encouraging and energizing read, even where its contentions are less well supported. I, for one, think there’s rather a lot in the 20th century alone that a purely scientific approach to curing society’s ills has to answer for. But much of the criticism has little to say about that, instead grousing that the science and reason the book discusses aren’t really about THE Enlightenment, but about principles of the Scottish Enlightenment specifically, and even then only about a subset of principles that Pinker particularly likes. After all, Marx was just a natural extension of the French Enlightenment!

Are you detecting a pattern here?

There are a lot of different kinds of talk about Enlightenment Principles right now. Ben and I write about them a lot. Ben wrote about them back in 2016 in Magical Thinking, and later in Virtue Signaling, or…why Clinton is in Trouble. I wrote about them in short last year in Gandalf, GZA and Granovetter. The remarkable new web publication Quillette provides a platform for writers who are thinking about them. The Heterodox Academy is building a strong core of support for them in universities. Pinker is talking about them. Chomsky has been speaking about them for decades. Hitchens, too, before he passed. In his own way, Taleb is talking about them (although he’d dislike the company I’ve chosen for him thus far). Peterson won’t shut up about them. Many of these same people — and some others — are simultaneously issuing criticisms of what is purported to be a diametrically opposed philosophy. In the early 2000s, the scandalous moniker applied was “Cultural Marxism.” Today this opposition is usually generalized into references to “Neo-Marxism” and “Postmodernism.”

But here’s the biggest shocker. Get out the fainting couch: they’re not all saying the exact same thing.

These are thinkers focused on many different areas, and so there are all sorts of topics where they disagree, sometimes vehemently. All would say that they believe in logic, truth and rationality, I think, but would define those things very differently. Most of the folks in the list above, for example, believe in a rationalism that inherently excludes faith. They are among the most prominent atheists of our time. They typically adhere to empiricism and the scientific method as the primary — even sole — method for transforming observations about the world into predictions. For two of them, Taleb and Peterson, rational thought means also incorporating evolved heuristics, intuition, instinct and long-surviving human traditions. This is not fringe stuff, but the logical conclusion of any serious consideration of Hayek and spontaneous order. It also means particular sensitivity to scientific techniques that end up equating absence of evidence with evidence of absence. All this means when you see many of the above names together, it’s…not always friendly. Like, stuff you can’t really walk back. Even among the two primary authors of this blog there are differences in how we see these things. I haven’t talked to Ben about it, but if I gave him the list of the above, I’d guess he’d hitch his wagon to Hitchens. Me? I’m probably closer to Taleb or Peterson.