The third and last part of my paper on the “Blind Spots of Disenchantment” focuses on the somewhat neglected concept of Weber’s 1918 “Wissenschaft als Beruf” paper: “the intellectual sacrifice”. It looks particularly at the Scottish Gifford Lectures’ attempt to promote a new “natural theology”, and suggests that this whole attempt defies Weber’s emphasis that science and religion are being/ought to be kept apart in a disenchanted modern world. It also includes the complete bibliography for all three parts.
Blind Spots of Disenchantment (3/3)
Blind Spots of Disenchantment (2/3)
Following up the previous post about Weber’s notion of disenchantment, and its normative implications, this second part of the installment provides some snapshots of episodes in the early 20th century – that is, of Weber’s contemporaries – which all seem to be in conflict with the disenchanted perspective of science. We start by considering some episodes in physics, then move on to the life sciences, before ending with some remarks on the controversial borderland which is psychical research.
William McDougall and the Professionalization of Parapsychology
William McDougall (1871-1938): British psychologist, eugenical agitator, and professionalizer of parapsychology.
It is admittedly with some pride I notice that my very first history of science article has now been published. Since I am essentially an autodidact when it comes to history of science/science studies it was important for me to get through the peer review process of the Journal for the History of the Behavioral Sciences. Additionally, a scholarly discourse on psychical research and parapsychology has been developing on the pages of JHBS over the last few years, especially with articles by Heather Wolffram, Courtenay Grean Raia, and Sofie Lachapelle. I hope to make a modestly contribute to this developing discourse with “A nice arrangement of heterodoxies: William McDougall and the professionalization of psychical research”.
Eugenics and Progressive Social Policies in Norway
Jon Alfred Mjøen explaining Mendel's law in Oslo, ca. 1920. (American Philosophical Society, Eugenic Archives)
While I was researching something completely different I came across a note in Science from 1917 that caught my attention. It informed readers about the launching of a state sponsored race hygiene program in Norway, under the leadership of biologist Jon Alfred Mjøen (1860-1939). After reading up a little I started wondering about the relation between Mjøen’s politically quite active laboratory, Vindern Biologisk Laboratorium (VBL; established 1906), and the heritage of Norway’s progressive legislation in areas such as healthcare, public loans, targeted taxation policies, etc, which are still deeply felt today. Could there be a discernible eugenic motivation behind them?
Heterodoxology 