The truth is rather different. Scientists and other intellectuals are not immune to the general tendencies at work in society. The fact that most of them profess indifference to politics and philosophy only means that they fall prey more easily to the current prejudices which surround them. All too often their ideas can be used to support the most reactionary political positions. This is particularly clear in the field of genetics where a veritable counter-revolution has taken place, particularly in the United States. Allegedly scientific theories are being used to "prove" that criminality is caused, not by social conditions, but by a "criminal gene." Black people are alleged to be disadvantaged, not because of discrimination, but because of their genetic make-up. Similar arguments are used for poor people, single mothers, women, homosexuals, and so on. Of course, such "science" is highly convenient to the Republican dominated Congress intent on ruthlessly cutting welfare.
The present book is about philosophy--more precisely, the philosophy of Marxism, dialectical materialism. It is not the business of philosophy to tell scientists what to think and write, at least when they write about science. But scientists have a habit of expressing opinions about all kinds of things--philosophy, religion, politics. This they are perfectly entitled to do. But when they use what may well be perfectly sound scientific credentials in order to defend extremely unsound and reactionary philosophical views, it is time to put things in their context. These pronouncements do not remain among a handful of professors. They are seized upon by right wing politicians, racists and religious fanatics, who attempt to cover their backsides with pseudo-scientific arguments.
Scientists frequently complain that they are misunderstood. They do not mean to provide ammunition for mystical charlatans and political crooks. That may be so. But in that case, they are guilty of culpable negligence or, at the very least, astounding naivety. On the other hand, those who make use of the erroneous philosophical views of scientists cannot be accused of naivety. They know just where they stand. Rees-Mogg argues that "as the religion of secular consumerism is left behind like a rusting tail fin, sterner religions that involve real moral principles and angry gods will make a comeback. For the first time in centuries, the revelations of science will seem to enhance rather than undermine the spiritual dimension in life." For Rees-Mogg religion is a useful weapon to keep the underprivileged in their place, alongside the police and prison service. He is commendably blunt about it:
"The lower the prospect of upward mobility, the more rational it is for the poor to adopt an anti-scientific, delusional world view. In place of technology, they employ magic. In place of independent investigation, they opt for orthodoxy. Instead of history, they prefer myths. In place of biography, they venerate heroes. And they generally substitute kin-based behavioral allegiances for the impersonal honesty required by the market." (4)
Let us leave aside the unconsciously humorous remark about the "impersonal honesty" of the market-place, and concentrate on the core of his argument. At least Rees-Mogg does not try to conceal his real intentions or his class standpoint. Here we have the utmost frankness from a defender of the establishment. The creation of an under-class of poor, unemployed, mainly black people, living in slums, presents a potentially explosive threat to the existing social order. The poor, fortunately for us, are ignorant. They must be kept in ignorance, and encouraged in their superstitious and religious delusions which we of the "educated classes" naturally do not share! The message, of course, is not new. The same song has been sung by the rich and powerful for centuries. But what is significant is the reference to science, which, as Rees-Mogg indicates, is now regarded for the first time as an important ally of religion.
Recently, theoretical physicist Paul Davies was awarded ?650,000 by the Templeton Prize for Progress in Religion, for showing "extraordinary originality" in advancing humankind's understanding of God or spirituality. Previous winners include Alexander Solzhenitsyn, Mother Teresa, evangelist Billy Graham, and the Watergate burglar-turned-preacher Charles Colson. Davies, author of such books as God and the New Physics, The Mind of God and The Last Three Minutes, insists that he is "not a religious person in the conventional sense" (whatever that might mean), but he maintains that "science offers a surer path to God than religion." (5)
Despite Davies' ifs and buts, it is clear that he represents a definite trend, which is attempting to inject mysticism and religion into science. This is not an isolated phenomenon. It is becoming all too common, especially in the field of theoretical physics and cosmology, both heavily dependent upon abstract mathematical models which are increasingly seen as a substitute for empirical investigation of the real world. For every conscious peddler of mysticism in this field, there are a hundred conscientious scientists, who would be horrified to be identified with such obscurantism. The only real defense against idealist mysticism, however, is a consciously materialist philosophy--the philosophy of dialectical materialism.
It is the intention of this book to explain the basic ideas of dialectical materialism, first worked out by Marx and Engels, and show their relevance to the modern world, and to science in particular. We do not pretend to be neutral. Just as Rees-Mogg defends the interests of the class he represents, and makes no bones about it, so we openly declare ourselves as the opponents of the so-called "market economy" and all that it stands for. We are active participants in the fight to change society. But before we can change the world, one has to understand it. It is necessary to conduct an implacable struggle against all attempts to confuse the minds of men and women with mystical beliefs which have their origin in the murky prehistory of human thought. Science grew and developed to the degree that it turned its back on the accumulated prejudices of the past. We must stand firm against this attempt to put the clock back four hundred years.
A growing number of scientists are becoming dissatisfied with the present situation, not only in science and education, but in society at large. They see the contradiction between the colossal potential of technology and a world where millions of people live on the border line of starvation. They see the systematic misuse of science in the interest of profit for the big monopolies. And they must be profoundly disturbed by the continuous attempts to dragoon the scientists into the service of religious obscurantism and reactionary social policies. Many of them were repelled by the bureaucratic and totalitarian nature of Stalinism. But the collapse of the Soviet Union has shown that the capitalist alternative is even worse. By their own experience, many scientists will come to the conclusion that the only way out of the social, economic, and cultural impasse is by means of some kind of rational planned society, in which science and technology is put at the disposal of humanity, not private profit. Such a society must be democratic, in the real sense of the word, involving the conscious control and participation of the entire population. Socialism is democratic by its very nature. As Trotsky pointed out "a nationalized planned economy needs democracy, as the human body needs oxygen."
It is not enough to contemplate the problems of the world. It is necessary to change it. First, however, it is necessary to understand the reason why things are as they are. Only the body of ideas worked out by Marx and Engels, and subsequently developed by Lenin and Trotsky can provide us with the adequate means of achieving this understanding. We believe that the most conscious members of the scientific community, through their own work and experience, will come to realize the need for a consistently materialist world outlook. That is offered by dialectical materialism. The recent advances of the theories of chaos and complexity show that an increasing number of scientists are moving in the direction of dialectical thinking. This is an enormously significant development. There is no doubt that new discoveries will deepen and strengthen this trend. We are firmly convinced that dialectical materialism is the philosophy of the future.
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