by Finbarr Curtis
I want to be Steven Pinker’s friend. As a humanist, then, I was relieved when he told me in a much discussed New Republic essay that science was not my enemy. This is good because I did not think science was my enemy. Just in case there was any confusion, Pinker assures us that he is a big fan of the humanities. Or, at least, he likes what the humanities once were and might be again if humanists could be more like their Englightenment predecessors. As Pinker explains,
Not to brag, but I have read some of all of these thinkers at some point or another. For this, I can thank my humanistic education. But what puzzles Pinker is why people like me can read such good books and ask such bad questions. He sees an achievement gap between science, which has advanced by leaps and bounds, and the humanities, which have regressed from the Enlightenment to what he calls “postmodernism.”
The fix, then, would be to pick up where the Enlightenment left off. But let’s think for a moment about Pinker’s longing to travel back in time to school our early modern theorists in some freshman science. Take our friend Thomas Hobbes, who Pinker likely has in mind when he bestows the title of evolutionary psychologist on pre-Darwinian thinkers:
I want to be Steven Pinker’s friend. As a humanist, then, I was relieved when he told me in a much discussed New Republic essay that science was not my enemy. This is good because I did not think science was my enemy. Just in case there was any confusion, Pinker assures us that he is a big fan of the humanities. Or, at least, he likes what the humanities once were and might be again if humanists could be more like their Englightenment predecessors. As Pinker explains,
These thinkers—Descartes, Spinoza, Hobbes, Locke, Hume, Rousseau, Leibniz, Kant, Smith—are all the more remarkable for having crafted their ideas in the absence of formal theory and empirical data. The mathematical theories of information, computation, and games had yet to be invented. The words “neuron,” “hormone,” and “gene” meant nothing to them. When reading these thinkers, I often long to travel back in time and offer them some bit of twenty-first-century freshman science that would fill a gap in their arguments or guide them around a stumbling block. What would these Fausts have given for such knowledge? What could they have done with it?
Not to brag, but I have read some of all of these thinkers at some point or another. For this, I can thank my humanistic education. But what puzzles Pinker is why people like me can read such good books and ask such bad questions. He sees an achievement gap between science, which has advanced by leaps and bounds, and the humanities, which have regressed from the Enlightenment to what he calls “postmodernism.”
The fix, then, would be to pick up where the Enlightenment left off. But let’s think for a moment about Pinker’s longing to travel back in time to school our early modern theorists in some freshman science. Take our friend Thomas Hobbes, who Pinker likely has in mind when he bestows the title of evolutionary psychologist on pre-Darwinian thinkers:
They were evolutionary psychologists, who speculated on life in a state of nature and on animal instincts that are “infused into our bosoms."
For Pinker, Hobbes’s proto-scientific attempt to describe the state of nature could have gone so much further if he had more empirical data. If he only knew what scientists know today about evolutionary psychology Hobbes could have come up with the political and legal theory that could solve the problems that plague us all. This knowledge would have helped to settle disputes between other heavyweights like Locke and Rousseau, both of whom had their own speculative visions of the state of nature.
Here is where humanists, or at least the kinds of humanists that vex Pinker, are likely to see things differently. From many of us, the states of nature described in Hobbes, Locke, or Rousseau tell us less about the early life of the human species and a lot more about the early modern nation states in which these thinkers lived. In this approach, Hobbes's theories about the state of nature can be best understood as the imaginative projections of a guy living in a seventeenth-century England embroiled in civil war.