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So these days, when I talk to my scientist friends, I offer them a deal. I say: I’ll admit that you were right about the potential for science studie… - Michael Bérubé
" "So these days, when I talk to my scientist friends, I offer them a deal. I say: I’ll admit that you were right about the potential for science studies to go horribly wrong and give fuel to deeply ignorant and/or reactionary people. And in return, you’ll admit that I was right about the culture wars, and right that the natural sciences would not be held harmless from the right-wing noise machine. And if you’ll go further, and acknowledge that some circumspect, well-informed critiques of actually existing science have merit (such as the criticism that the postwar medicalization of pregnancy and childbirth had some ill effects), I’ll go further too, and acknowledge that many humanists’ critiques of science and reason are neither circumspect nor well-informed. Then perhaps we can get down to the business of how to develop safe, sustainable energy and other social practices that will keep the planet habitable.
Fifteen years ago, it seemed to me that the Sokal Hoax was making that kind of deal impossible, deepening the “two cultures” divide and further estranging humanists from scientists. Now, I think it may have helped set the terms for an eventual rapprochement, leading both humanists and scientists to realize that the shared enemies of their enterprises are the religious fundamentalists who reject all knowledge that challenges their faith and the free-market fundamentalists whose policies will surely scorch the earth. On my side, perhaps humanists are beginning to realize that there is a project even more vital than that of the relentless critique of everything existing, a project to which they can contribute as much as any scientist–the project of making the world a more humane and livable place. Is it still possible? I don’t know, and I’m not sanguine. Some scientific questions now seem to be a matter of tribal identity: A vast majority of elected Republicans have expressed doubts about the science behind anthropogenic climate change, and as someone once remarked, it is very difficult to get a man to understand something when his tribal identity depends on his not understanding it. But there are few tasks so urgent. About that, even Heisenberg himself would be certain.
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About Michael Bérubé
Michael Bérubé (born 1961) is an Edwin Erle Sparks Professor of Literature at Pennsylvania State University, where he teaches American literature, disability studies, and cultural studies. He is the author of several books on cultural studies, disability rights, liberal and conservative politics, and debates in higher education.
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Michael Berube
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Additional quotes by Michael Bérubé
I suggest, therefore, that we try to see the intellectual challenges of contemporary literary study as enriched by rather than in competition with knowledge of the history of literary theory. In the same spirit, I suggest that we cultivate a determined antagonism to disciplinary territorialism, whether in faculty hiring, curricular design, or graduate admissions. While I have numerous complaints about the profession and various critiques of its mode of conducting business, I have not forgotten that literary study truly is a remarkable field whose appeal lies in its ceaseless intellectual delights and debates.
One of the strengths of Cultivating Humanity is that it explicitly explores the conflict between authority and reason, even if the book does not entirely resolve this conflict. Nussbaum’s untrammeled confidence in both the universality of reason and the diversity of human life makes hers a challenging and curious book, one that strongly endorses multicultural study while distancing itself from nearly everything typically associated with it, including postmodernism, identity politics, and the critique of philosophical universalism. Here, in other words, we have an emphatic humanist who rebukes the ethnocentrism and willful ignorance of her fellow self-described humanists and the relativism and irrationalism of her postmodernist colleagues. Who knows? If her book is read as carefully and as sympathetically as it was written, it might just give humanism a good name again. But can it convince readers who don’t understand “reason” as she does? That’s another question entirely.
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Amazingly, this disdain for aggressive marketing and self-promotion is matched or exceeded by academe’s aversion to the kind of structural, systemic change that has made the American economy so remarkably productive. While it is true that American universities have adopted some of the most constructive developments of the business world — boosting the pay of dynamic executive officers to almost a million dollars a year while maintaining a flexible, “as-needed” workforce for outsourceable tasks such as physical plant maintenance and freshman composition — it is also true that not a single American university to date has shown enough basic business sense to register its name as a commercial trademark. This has had a strongly negative impact on universities’ mobility, and therefore prevents them from seeking out optimal wage environments in New Delhi and Singapore. But it also speaks more generally to academe’s cluelessness about how the world actually works.
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