I read a great article today posted over at Public Discourse. I thought I would share the beginning which reached out and grabbed me. The article is by Justin D. Barnard and is entitled — Designer Genes: One scientist’s flawed argument for flawless humans. What a great article. If anyone knows me they know that I love politics, and I love my patron drinking saint almost as much. Who is that? C.S. Lewis. By the way, if you haven’t done it yet, purchase or rent The Narnia Code. Jaw dropping and it endears me ever more to doc Lewis (and his extreme intelligence) and to the wonders of my Creator. Anyways, here is the portion that hooked me:
In a 1958 editorial, C.S. Lewis commented on the questions: “Is man progressing today?” and “Is progress even possible?” Lewis feared the prospect of a “planned state”—a “technocracy” in which the government “must increasingly rely on the advice of scientists, till in the end the politicians proper become merely the scientists’ puppets.” With his characteristic frankness and common sense, Lewis articulated the grounds of his fear thus:
I dread specialists in power because they are specialists speaking outside their special subjects. Let scientists tell us about sciences. But . . . questions about the good for man, about justice, and what things are worth having at what price . . . on these a scientific training gives a man’s opinion no added value. Let the doctor tell me I shall die unless I do so-and-so; but whether life is worth having on those terms is no more a question for him than for any other man.
Whether western liberal democracies have “progressed” in the direction of the “welfare state” that Lewis envisioned in his 1958 essay is a matter of on-going political debate. What is, perhaps, undisputed is that in addition to telling us about science, a new scientific priesthood speaks ex cathedra on the whole range of “questions about the good for man, about justice, and what things are worth having at what price.”
[….]
It is precisely this aspect of the new scientific priesthood that is most disconcerting. It wants science unencumbered by the rigorous demands of rational moral discourse. At the same time, this priestly class recognizes that they serve a populace still very much enthralled by a moral universe they have long since rejected. Consequently, the scientific priests must provide a substitute mythology for traditional, rational moral discourse—one that affords therapeutic solace for the vacuum created by the elimination of the latter. This is achieved perfectly when morality is reduced to emotive preference and science becomes an instrument in the satisfaction of consumer desire.
That Designer Genes aims at a popular audience is telling. It tells a story of the exciting and uncertain future of genetic enhancement in the tradition of Disney’s Jiminy Cricket. However, what guidance it provides comes not from conscience, but from technological possibilities offered in the interest of consumer demand. What passes for moral counsel is mere reassurance that the customer is king. If C.S. Lewis is right to fear scientists who speak as though their technical training as scientists provides grounds for moral authority, one ought to be more fearful of scientists who, speaking out of their scientific expertise, assure us with full moral authority that there is no moral authority. Just relax while the anesthetic takes effect.
