The Multidisciplinarian

“Philosophy of science is about as useful to scientists as ornithology is to birds”  

This post is more thoughts on the minds of interesting folk who can think from a variety of perspectives, inspired by Bruce Vojak’s Epistemology of Innovation articles. This is loosely related to systems thinking, design thinking, or – more from my perspective – the consequence of learning a few seemingly unrelated disciplines that end up being related in some surprising and useful way.

Richard Feynman ranks high on my hero list. When I was a teenager I heard a segment of an interview with him where he talked about being a young boy with a ball in a wagon. He noticed that when he abruptly pulled the wagon forward, the ball moved to the back of the wagon, and when he stopped the wagon, the ball moved forward. He asked his dad why it did that. His dad, who was a uniform salesman, put a slightly finer point on the matter. He explained that the ball didn’t really move backward; it moved forward, just not as fast as the wagon was moving. Feynman’s dad told young Richard that no one knows why a ball behaves like that. But we call it inertia. I found both points wonderfully illuminating. On the ball’s motion, there’s more than one way of looking at things.  Mel Feynman’s explanation of the ball’s motion had gentle but beautiful precision, calling up thoughts about relativity in the simplest sense – motion relative to the wagon versus relative to the ground. And his statement, “we call it inertia,” got me thinking quite a lot about the difference between knowledge about a thing and the name of a thing. It also recalls Newton vs. the Cartesians in my recent post. The name of a thing holds no knowledge at all.

Feynman was almost everything a hero should be – nothing like the stereotypical nerd scientist. He cussed, pulled gags, picked locks, played drums, and hung out in bars. His thoughts on philosophy of science come to mind because of some of the philosophy-of-science issues I touched on in previous posts on Newton and Galileo. Unlike Newton, Feynman was famously hostile to philosophy of science. The ornithology quote above is attributed to him, though no one seems to have a source for it. If not his, it could be. He regularly attacked philosophy of science in equally harsh tones. “Philosophers are always on the outside making stupid remarks,“ he is quoted as saying in his biography by James Gleick.

My initial thoughts were that I can admire Feynman’s amazing work and curious mind while thinking he was terribly misinformed and hypocritical about philosophy. I’ll offer a slightly different opinion at the end of this. Feynman actually engaged in philosophy quite often. You’d think he’d at least try do a good job of it. Instead he seems pretty reckless. I’ll give some examples.

Feynman, along with the rest of science, was assaulted by the wave of postmodernism that swept university circles in the ’60s. On its front line were Vietnam protesters who thought science was a tool of evil corporations, feminists who thought science was a male power play, and Foucault-inspired “intellectuals” who denied that science had any special epistemic status. Feynman dismissed all this as a lot of baloney. Most of it was, of course. But some postmodern criticism of science was a reaction – though a gross overreaction – to a genuine issue that Kuhn elucidated – one that had been around since Socrates debated the sophists. Here’s my best Readers Digest version.

All empirical science relies on affirming the consequent, something seen as a flaw in deductive reasoning. Science is inductive, and there is no deductive justification for induction (nor is there any inductive justification for induction – a topic way too deep for a blog post). Justification actually rests on a leap of inductive faith and consensus among peers. But it certainly seems reasonable for scientists to make claims of causation using what philosophers call inference to the best explanation. It certainly seems that way to me. However, defending that reasoning – that absolute foundation for science – is a matter of philosophy, not one of science.

This issue edges us toward a much more practical one, something Feynman dealt with often. What’s the difference between science and pseudoscience (the demarcation question)? Feynman had a lot of room for Darwin but no room at all for the likes of Freud or Marx. All claimed to be scientists. All had theories. Further, all had theories that explained observations. Freud and Marx’s theories actually had more predictive success than did those of Darwin. So how can we (or Feynman) call Darwin a scientist but Freud and Marx pseudoscientists without resorting to the epistemologically unsatisfying argument made famous by Supreme Court Justice Potter Stewart: “I can’t define pornography but I know it when I see it”? Neither Feynman nor anyone else can solve the demarcation issue in any convincing way, merely by using science. Science doesn’t work for that task.

It took Karl Popper, a philosopher, to come up with the counterintuitive notion that neither predictive success nor confirming observations can qualify something as science. In Popper’s view, falsifiability is the sole criterion for demarcation. For reasons that take a good philosopher to lay out, Popper can be shown to give this criterion a bit too much weight, but it has real merit. When Einstein predicted that the light from distant stars actually bends around the sun, he made a bold and solidly falsifiable claim. He staked his whole relativity claim on it. If, in an experiment during the next solar eclipse, light from stars behind the sun didn’t curve around it, he’d admit defeat. Current knowledge of physics could not support Einstein’s prediction. But they did they experiment (the Eddington expedition) and Einstein was right. In Popper’s view, this didn’t prove that Einstein’s gravitation theory was true, but it failed to prove it wrong. And because the theory was so bold and counterintuitive, it got special status. We’ll assume it true until it is proved wrong.

Marx and Freud failed this test. While they made a lot of correct predictions, they also made a lot of wrong ones. Predictions are cheap. That is, Marx and Freud could explain too many results (e.g., aggressive personality, shy personality or comedian) with the same cause (e.g., abusive mother). Worse, they  were quick to tweak their theories in the face of counterevidence, resulting in their theories being immune to possible falsification. Thus Popper demoted them to pseudoscience. Feynman cites the falsification criterion often. He never names Popper.

The demarcation question has great practical importance. Should creationism be taught in public schools? Should Karmic reading be covered by your medical insurance? Should the American Parapsychological Association be admitted to the American Association for the Advancement of Science (it was in 1969)? Should cold fusion research be funded? Feynman cared deeply about such things. Science can’t decide these issues. That takes philosophy of science, something Feynman thought was useless. He was so wrong.

Finally, perhaps most importantly, there’s the matter of what activity Feynman was actually engaged in. Is quantum electrodynamics a science or is it philosophy? Why should we believe in gluons and quarks more than angels? Many of the particles and concepts of Feynman’s science are neither observable nor falsifiable. Feynman opines that there will never be any practical use for knowledge of quarks, so he can’t appeal to utility as a basis for the scientific status of quarks. So shouldn’t quantum electrodynamics (at least with level of observability it had when Feynman gave this opinion) be classified as metaphysics, i.e., philosophy, rather than science? By Feynman’s demarcation criteria, his work should be called philosophy. I think his work actually is science, but the basis for that subtle distinction is in philosophy of science, not science itself.

While degrading philosophy, Feynman practices quite a bit of it, perhaps unconsciously, often badly. Not Dawkins-bad, but still pretty bad. His 1966 speech to the National Science Teacher’s Association entitled “What Is Science?” is a case in point. He hints at the issue of whether science is explanatory or merely descriptive, but wanders rather aimlessly. I was ready to offer that he was a great scientist and a bad accidental philosopher when I stumbled on a talk where Feynman shows a different side, his 1956 address to the Engineering and Science college at the California Institute of Technology, entitled, “The Relation of Science and Religion.”

He opens with an appeal to the multidisciplinarian:

 “In this age of specialization men who thoroughly know one field are often incompetent to discuss another.  The great problems of the relations between one and another aspect of human activity have for this reason been discussed less and less in public.  When we look at the past great debates on these subjects we feel jealous of those times, for we should have liked the excitement of such argument.”

Feynman explores the topic through epistemology, metaphysics, and ethics. He talks about degrees of belief and claims of certainty, and the difference between Christian ethics and Christian dogma. He handles all this delicately and compassionately, with charity and grace. He might have delivered this address with more force and efficiency, had he cited Nietzsche, Hume, and Tillich, whom he seems to unknowingly parallel at times. But this talk was a whole different Feynman. It seems that when formally called on to do philosophy, Feynman could indeed do a respectable job of it.

I think Richard Feynman, great man that he was, could have benefited from Philosophy of Science 101; and I think all scientists and engineers could. In my engineering schooling, I took five courses in calculus, one in linear algebra, one non-Euclidean geometry, and two in differential equations. Substituting a philosophy class for one of those Dif EQ courses would make better engineers. A philosophy class of the quantum electrodynamics variety might suffice.

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“It is a great adventure to contemplate the universe beyond man, to think of what it means without man – as it was for the great part of its long history, and as it is in the great majority of places.  When this objective view is finally attained, and the mystery and majesty of matter are appreciated, to then turn the objective eye back on man viewed as matter, to see life as part of the universal mystery of greatest depth, is to sense an experience which is rarely described.  It usually ends in laughter, delight in the futility of trying to understand.” – Richard Feynman, The Relation of Science and Religion

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