Sunday, August 17, 2014

Towards open-minded science education

I have been recently reading Dalai Lama's reflections on science and spirituality. In fact, I was so relieved to discover that his point of view is very close to mine, and I am so happy to see that he is also one those very few people who take science and spirituality equally seriously. Otherwise I sometimes feel a little bit alone in this respect.

For my spiritually- or religiously-minded friends, I feel that virtually all of you are too excited by the transformation that this or that religion or method of meditation has brought into your life. Just because you know of a few dozen cases where prayer cured somebody from a deadly disease or chanting a mantra brought you love or money, just because we know that things like that are possible, contrary to the "official scientific position" -- as if there were such a thing -- does not imply that everything that we associate with science and technology is necessarily wrong, or is somehow less reliable than your own religious or meditative experience. As Dalai Lama has explained, special states of mind in Buddhism have also been discovered and studied with a particular empirical method. It was only after a person could reproduce a specific state with a specific practice, and if many other experienced meditators could reproduce the same states with the same practices, that such states were taken to be objectively existing and universal, at least for the human beings. Many religious and spiritual traditions also recognize our individual limitations because of the subjectivity of our perception, and also emphasize the need to stay open-minded, and not just blindly trust what feels right or true, no matter how strongly.

For my scientifically-minded friends, I mean that despite the apparent successes of science; despite the existence of antibiotics, airplanes, the Internet, and so forth, spiritual traditions such as Buddhism provide a comparable amount of insight about the world that is different from the scientific insight. In fact, for a person without scientific training, insights from spiritual traditions may be more accessible than a caricatured version of the theory of relativity, stories about black holes, or even oversimplified explanations of entropy and electromagnetism.

That is, I am not talking about the incorrect ideas people had thousands of years ago that were called "the science of the day" - that everything was made of fire, air, earth, and water. I am talking about what spiritual traditions can do for us right here, right now, in this present day, and specifically about the knowledge we can obtain from them.

In fact, the reason that we have airplanes and antibiotics is not that the science is so great. The reason is that we live in a causal world. In this sense sense has no particular priority over anything else; the world belongs to everyone, and everyone has a right to explore it with any kind of tools. I suspect that it is because of the way science is taught that we, many of us, get an impression that it is the only correct way of thinking about the world. I remember, for example, how I was taught the Law of Gravity, or the First Law of Newton. I was taught them as the laws, as the truth. I was taught that this is just so. I was given no experience of reflection or discovery --- something that is, as I understand, an integral part of the Buddhist and Judaic, and some other intellectual traditions.

The irony is that the First Law of Newton, that any body without a net force acting on it will remain still or keep moving at a constant pace in the same direction, is not even an empirical statement. There is no way whatsoever to design an experiment to test it, even approximately, for we have no way of computing the net force acting on a given object from the entire Universe, and if something is not moving at a constant pace, we can always assume that there was some other force that we did not account for.

In the light of Einstein's discoveries, Newton's laws are not even true. I cannot stress this enough: we are teaching in schools a version of the worldview that, we are convinced, is not true, because the full version seems a little bit overwhelming, and because we don't know how to teach it without teaching Newton's laws first. Perhaps this is why we still struggle with Einstein's relativity and quantum physics, that everyone studying physics has to repeat the same past mistakes. Interestingly, Dalai Lama, who was not specifically trained in science, is free from this delusion. He probably knows more about relativity and quantum physics than about classical physics --- and those also make much more sense in the Buddhist framework.

I had the same problem when I learned about electricity. I remember, when they taught me in schools that electricity is balls with plus and minus signs moving around, I thought that that was an oversimplified version for us, the kids, but that the teachers actually knew, what electricity was. In fact, we don't know what it is. Why don't we communicate this fact in our education? Why, instead, do we teach those mindless formulas that most people don't ever understand and won't ever apply, and those who do will have to relearn anyway? I received a large part of my math and science education in a high school and a college that are supposedly some of the best in Russia and, given Russia's position in this field, some of the best in the world.  

Why didn't anyone there teach me to think critically about the laws of physics, chemistry or biology? Why did I have to read Feyerabend, Popper, and texts on yoga, Buddhism, Daoism, and other traditions, to understand that these laws were discovered by people and may, in fact, not be true?

Even when these laws do work, which is quite often, why can't we take them a little softer, with a little less dogmatism? Why can't we wonder at this cause-and-relationship effect every time we discover it?

One thing I gained from Dalai Lama's reflections is a deeper understanding of the role of examples and metaphors in education in the Buddhist tradition. For example, one is taught that when one sees smoke, one can infer a fire and, hence, that people live there, and one can get food and shelter. Reflecting on such examples builds cognitive structures that give one a deep appreciation of the causality in the world we live in -- an appreciation that is enjoyed only by scientists, engineers, and perhaps philosophers of science in the West. Instead of giving instructions on how to change one's mental state from A to B, or instead of giving direct explanations of what one's consciousness is, or how the world operates, students are given metaphors or examples to reflect on, and this reflection changes their thinking, and in this way learning happens. The way I see it, in order to teach people X you don't have to tell people "X"; it won't even work. If you try to express X, in words or in writing it will become Y, and people will interpret it as Z. Instead, you expose people to something completely different - to Q - that has the effect of creating X in their mind.

This is a bit similar to the Socratic tradition, where asking questions is also used to educate. This is also similar to dance education, which is very much built on metaphors. Now some people are trying to incorporate "scientific explanations" while forgetting to consider the effect of these explanations on the consciousness of the students.

The main problem with "scientific explanations" is that the form of these explanations is usually as follows...

  X is true. This is just how the world works.

 ...which, of course, has nothing to do with science, as I have already explained. It definitely helps one to quickly build a model of the world, to know that food is here and danger is there. I might consider the validity of this style in e.g. Thou shalt not steal, or perhaps in The Earth revolves around the Sun. But if this style is employed in science education, science becomes reduced to a set of "laws" that are just true --- until somebody else comes and concludes that they are false. Even some seemingly simple and natural statements such as the Law of Conservation of Energy, turn out, upon closer inspection, to be complex webs of concepts and ideas, and require a lot of training, and a lot of careful attention to use and apply them sensibly. There is an unending stream of patents for a perpetuum mobile, and the reason for that is not that most people are amusing idiots. It is that the Law of Conservation of Energy is not as natural as it seems, and is not as obvious as it seems. In fact, in the future it can well be replaced by some other framework, if we conclude that the concept of energy as we have it is not accurate enough to reflect reality. Instead we are teaching our students to laugh at the ignorance of those proposing another source of infinite energy. Who is more ignorant, after all?

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