Looking upon all the polarized rhetoric concerning vaccines, GMO crops, climate change, and processed foods one might be tempted to conclude that the American status quo is under attack by a fervent anti-science movement. Indeed, it is not hard to find highly educated and otherwise intelligent people making just that claim in popular media. To some, that proposition probably seems commonsensical if not blatantly obvious. Why else would people be skeptical of all these advances in medical, climate, and agricultural sciences? However, looking more closely at the style of argumentation utilized by critics undermines the claim that they are “anti-science.” Rather, if there is any bias to popular deliberation regarding the risks regarding vaccines, climate change, and GMO crops it is a widespread allergy to engaging in political talk about values.
Consider Vani Hari, aka “Food Babe.” Her response to a take-down piece in Gawker is filled with references to studies and links to groups like Consumers Union, the Center for Science in the Public Interest, and the Environmental Working Group, who do employ people with scientific credentials and conduct tests. Groups concerned with potential adverse affects from vaccines, similarly, have their own scientists to fall back on and draw upon highly skeptical and scientific language to highlight uncertainties and as-of-yet undone studies that might help settle safety concerns. If opponents were truly anti-science, they would not exert so much effort to mobilize scientific rhetoric and expertise. Of course, there is still the question of whose expertise is or should be relevant as well as whether or not participants in the debate are attempting a fair and charitable interpretation of available evidence. Nevertheless, the claim that the debate is a result of a split between pro and anti-science factions is pretty much incoherent, if not deluded.
Contrary to recurring moral panics about the supposed emergence of polarized anti-scientism, American scientific controversies are characterized by a surprising amount of agreement. No one seems to be in disagreement over the presumption that debate about GMO crops, vaccines, processed foods, and other controversial instances of technoscience should be settled by scientific facts. Even creationists have leaned heavily on a scientific-sounding use of information theory to try to legitimate so-called “intelligent design.” Regardless, this agreement, in turn, rests on an unquestioned assumption that these are even issues that can be settled by science. Both the pro and the con sides are in many ways radically pro-science.
Because of this pervasive and unstated agreement, the very real value disagreements that drive these controversies are left by the wayside in favor of endless quibbling over what “the facts” really are. Given the experimenter’s regress, the reality that experimental tests and theories are wrought with uncertainties and unforeseen complexities but are nevertheless relied upon to validate each other, there is always some room for both doubt and confirmation bias in nearly all scientific findings. Of course, doubt is usually mobilized selectively by each side in controversies in ways that mirror their underlying value commitments. Those who tend to view developments within modern science as almost automatically amounting to human progress inevitably find some way to depict opponents as out of touch with the scientific method or using improper methodology. Critics of GMOs or pesticides, for their part, routinely claim to find similar inadequacies in existing safety studies. Additional scientific research, moreover, often only uncovers additional uncertainties; more science can just as often make controversies even more intractable.
Therefore, I think that Americans would be better off if social movements were more anti-science. Of course, I do not mean that they would totally disavow the benefits of looking at things scientifically or the more unambiguous benefits of contemporary technoscience. Instead, what I mean is that such groups would reject the assumption that all issues should be viewed, first and foremost, scientistically. Underneath most, if not all, public scientific controversies are real disagreements that relate to values and power. Vaccine critics, rightly or wrongly, are motivated by concerns about a felt loss of liberty regarding their abilities to make health decisions for their children in an age of seemingly pervasive risk. Advocates for more organic farming and fewer petroleum-derived residues on their food and in eco-systems are not only concerned about health risks but the lack of input they have regarding what goes into the products they ingest. The real debate should concern to what extent the technoscientific experts who create the potentially risky and nearly unavoidable products that fill our houses, break down into our local watersheds, and end up in our bloodstreams (along with their allies in business and government) are sufficiently publically accountable.
Advocacy groups, however, are caught in a Catch-22. As long as the main legitimacy-imparting public language is scientistic, those who fill their discourse primarily with a consideration of values will probably have a hard time getting heard. Nevertheless, incremental gains could be had if at least some people endeavored to talk to friends, family, and acquaintances about these matters differently: in more explicitly political ways. Those who support mandatory vaccination would do better to talk about the rights of parents of infants and the elderly to not have worry under the specter of previously eradicated and potentially deadly diseases than to claim a level of certitude about vaccine risk they cannot possibly possess. Advocates of organic farming would do well to frame their opposition to GMOs with reference to questions concerning who owns the means of producing food, who primarily benefits, and who has the power to decide which agricultural products are safe. Far too many citizens talk as if they believe science can do their politics for them. It is about time we put that belief to rest.