Because modern science distinguishes between subjective and objective and teaches us that objective is good and subjective is bad, this creates for us an increasingly wide gulf between our perceptions of phenomena and the concepts by which we explain them. For example, we see the Sun rise and set just as people have done for thousands of years, but we think of this in terms of the Earths rotation.
On the contrary, science makes no normative statements of any kind. It says objective is good for gaining true knowledge. That's a purely descriptive statement. (And truthful, as well - subjective experience is unreliable.)
Theres an interesting story in all of this that illustrates the sorts of power struggle games that scientists play. In biology, as in many other sciences, there are many people who judge a persons worth in life by how many publications that person has authored: the name of the game is Publish or Perish.
Emphasis mine - WHAT?! This is pure nonsense. Their scientific worth - something very different from their worth in life - isn't even the same as how many publications they have.
Predictably, theologians dug in their heels and resisted. Scientists bent over backwards to be totally objective, and avoid anything that could be perceived as being even a little bit subjective, even to rejecting, en masse, the Judeo-Christian concept of a Creator along with the rejected Greek ideas. One sad consequence of this divorce is that, while amazing scientific discoveries have been made, we often are at a loss for ethical guidelines and the subjective judgements and framework to make the wisest use of those discoveries.
What did I tell you? Science doesn't make normative statements. Don't get disappointed, then, when you don't find morality (normativity) in science! Look somewhere else - moral philosophy, maybe.
One parting thought whats your opinion?
Up until about 100-150 years ago, science/biology and religion were intertwined in human thought and culture. The religious aspect, although sometimes abused, gave people a sense of right and wrong, morals, and/or ethics. Since Darwins time, in Western culture, science and religion have pretty much gone their own ways at a time when new discoveries are constantly being made in science. Since then, science has bent over backwards, as it were, to insure objectivity and make sure it has nothing to do with religion, which many scientists reject as being too subjective. In the last 40 years since the publication of Watson and Cricks paper on DNA, our biological knowledge has increased exponentially, especially in the field of genetics, and now were realizing theres no ethical framework on which to hang it. There are all sorts of fantastic, and perhaps lifesaving, things that we are capable of doing which also give us the ability to annihilate whole segments of the human population and/or whole other species of organisms. People have claimed that our knowledge had grown faster than our ability to make the ethical decisions, but sometimes I wonder if maybe weve ignored/stifled ethics in the name of objectivity.
Again, it is not the job of science to determine what is right and wrong. Science can't do an experiment to find out whether stem cell research is moral or not. It can't make verifiable predictions based on the hypothesis of some ethical theory. This entire idea is predicated on the flawed belief that scientists think science dictates ethics.
Here is probably some more good reading for you.
http://journals.cambridge.org/actio...AF37C0777166.tomcat1?fromPage=online&aid=1103
Research Article
From medical astrology to medical astronomy: sol-lunar and planetary theories of disease in British medicine, c. 17001850
Emphasis added. You're 150 years out of date.
MARK HARRISON a1 fn1
a1 Department of History, School of Cultural Studies, Collegiate Crescent Campus, Sheffield Hallam University, Sheffield S10 2BP, UK
Abstract
After 1700, astrology lost the respect it once commanded in medical circles. But the belief that the heavens influenced bodily health persisted even in learned medicine until well into the nineteenth century. The continuing vitality of these ideas owed much to the new empirical and mechanical outlook of their proponents. Taking their cue from the work of Robert Boyle and Richard Mead, a number of British practitioners amassed statistical evidence which purported to prove the influence of the Moon upon fevers and other diseases. Such ideas flourished in the colonies and in the medical services of the armed forces, but their exponents were not marginal men. Some, like James Lind, were widely respected and drew support for their views from such influential figures as Erasmus Darwin.
Emphasis added.
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