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INTEGRAL WORLD: EXPLORING THEORIES OF EVERYTHING
An independent forum for a critical discussion of the integral philosophy of Ken Wilber
Publication dates of essays (month/year) can be found under "Essays".
Frank Visser, graduated as a psychologist of culture and religion, founded IntegralWorld in 1997. He worked as production manager for various publishing houses and as service manager for various internet companies and lives in Amsterdam. Books: Ken Wilber: Thought as Passion (SUNY, 2003), and The Corona Conspiracy: Combatting Disinformation about the Coronavirus (Kindle, 2020).
Finding Truth among Science and Religion
Skepticism (American English) or scepticism (British English) is generally any questioning attitude or doubt towards one or more items of putative knowledge or belief. (Wikipedia)
One's own views are always tentative, and have to be replaced when something better comes along.
The modern-day materialistic approach to science is often called "skeptic" because it stands skeptical towards all knowledge claims that cannot be verified empirically. This relates especially to claims of the paranormal, but can include the larger field of religion and spirituality as such. Spiritualists have often countered that such a limited worldview is unwarranted. Isn't there more between heaven and earth than we can dream of? Ken Wilber has framed this reductionistic approach as "flatland" and has argued for many years that this epistemological straight-jacket should be loosened up to account for all our experiencesincluding interiority and spirituality (and most probably, the paranormal as well).
As the skeptics have organized themselves into skeptical organizations, Rupert Sheldrake has started a "Skeptical About Skeptics" website, featuring articles that highlight the "dogmatism of science". In an Edge.org contribution from 2008 called "The Skepticism of Believers" he describes the religious roots of skepticism. It is often a useful tool to expose the fallacies of other beliefs than one's own. This website seems to deal with the opposite topic: "the belief of skeptics". Is materialistic reductionism an ideology? This can easily be generalized to the statement "science too is a religion", and in our relativistic culture many take that point of view. That is, of course, untrue. Science works its way towards truth, whereas religion starts with a certain truth and tries to defend itoften against the facts. This is not to deny that some scientists might religiously hold on to their favorite paradigms. But that doesn't make science a religion.
In the Edge.org contribution Sheldrake makes an interesting observation:
Creationists opened my eyes. They use the techniques of critical thinking to expose weaknesses in the evidence for natural selection, gaps in the fossil record and problems with evolutionary theory. Is this because they are seeking truth? No. They believe they already know the truth. Skepticism is a weapon to defend their beliefs by attacking their opponents.
But skepticism should of course first and foremost be directed at one's own beliefs. That should be the essence of the scientific approach. As David Lane recently wrote on Integral World: "Perhaps the greatest lesson of all in science is that admitting to one's mistakes is in itself no mistake." In practice, this almost never happens. Scientists form their basic convictions at a relatively young age in their career, and seldom change their points of view on the subjects they study.
Ken Wilber, too, often suggests that there are severe limitations to neo-Darwinism, and that creationists, or proponents of Intelligent Design, are helpful in pointing out these flawseven if we don't want to go along with their fundamentalist notions of religious truth. His basic position on how to assess (or strategically use?) Intelligent Design (ID) can be found in a footnote (!) in his book Integral Spirituality :
Proponents of ID have one truth on their side: scientific materialism cannot explain all of evolution (it can explain pretty much everything except major holistic transformational leaps). With that, I quite agree. But all that is required to get and keep evolution moving forward is a minimalistic Eros (as an involutionary given). This force of creative advance into novelty is one form of Spirit-in-action, and that Eros is all that is then required for evolutionary theory to work just fine. That's why evolution shows so many fits and starts; it's a creative artwork, not an intelligent engineering product (because if so, tat Engineer is an idiot). The proponents of ID parlay their one little truth into the demand that the Jehova of Genesis be that Eros, and there is not the slightest evidence for that anywhere in heaven or on earth.
I have always wondered why Wilber seems to think these fundamental questions can be relegated to a couple of footnotes. I have also challenged his particular "answer" to how things have originated, most recently in my 7-part review of Wilber's latest book The Religion of Tomorrow (2017)
So we have several layers of skepticism, all meant to defend some positions and criticize others (but rarely to clarify one's own position):
Where will this end? Of course, my objections to Wilberian evolutionary theory (or should I say "mythology"?) can (and should!) be questioned as well. That is how the knowledge quest proceeds. But it is good to realize what worldview we are defending (consciously or not) when we question the truth claims of a competing worldview.
And of course, science never has final answers. So critiquing science because it doesn't have them, is a bit disingenuous. Especially when the answers one has to offer are questionable as well. An Intelligent Designer? An Eros in the Kosmos? A Spirit of Evolution? A Spirit-in-Action? Have these notions ever provided us a single insight into how things actually work and have come about in Nature?
A general objection to these doubly-skeptical critiques of science would be: postulating a spiritual factor in the universe and in evolution, and assuming it has any noticeable effect in the real world, can be of two varieties. Either directed or distributed.
For myself, I have grappled with the questions of evolution and physics for more than a decade now, and have come to accept the scientific approach, even if it doesn't have the final answers as to how life or the cosmos beganthough there is no shortage of speculations. I have studied alternatives offered from the fields of alternative spirituality and philosophy, but none of them deliver the goods for me. That is not to say that opposite views cannot be refreshing and are not a great reminder that one's own views are always tentative, and have to be replaced when something better comes along.
That, I guess, makes me a triple skeptic.
 Rupert Sheldrake, "The skepticism of believers", Edge.org, 2008.
 David Lane, "Four Scientists Who Changed The World", www.integralworld.net, 2018.
 Ken Wilber, Integral Spirituality: A Startling New Role for Religion in the Modern and Post-Modern World, Integral Books, 2006, pp. 241-2 (Appendix II: Integral Post-Metaphysics). In a 2005 blog post (now taken offline) he expressed the same idea more graphically:
The problem is that creation scientistswho are almost entirely Christiansafter having convincingly demonstrated that neo-Darwinian theory has loopholes large enough to drive several Hummers throughthen try to prove that Jehovah is in one of the Hummers. But, of course, the fact that neo-Darwinian theory cannot explain the central aspects of evolution, does not mean that a specific type of God can. But they never would make the kind of headway they have unless neo-Darwinian theory is the piece of Swiss cheese that it is. (Vomitting confetti, Friday, May 27, 2005).
 Thomas Nagel, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is Almost Certainly False, Oxford University Press, 2012. See also my review: "Biased Toward the Marvelous?", www.integralworld.net, April 2014.
 Frank Visser, "The 'Spirit of Evolution' Reconsidered: Relating Ken Wilber's View of SpiritualEvolution to the Current Evolution Debates: Relating Ken Wilber's view of spiritual evolution to the current evolution debates", August 2010, www.integralworld.net
 Frank Visser,"Eros in the Kosmos: Mechanism, Metaphor or Something Else?", www.integralworld.net