Introduction to "The Scientist and the Church"
by Shimshon Bichler and Jonathan Nitzan
Real-World Economics Review Blog, May 28, 2015

FROM THE INTRODUCTION:

Human society, one may argue, is propelled by a dynamic clash of two 
primordial drives: creativity and power. The urge to invent confronts 
the impulse to conserve, the desire to change contests the quest to 
impose, the will to transcend conflicts with the impetus to restrict, 
harness and sabotage. It seems that the ever-present need to create 
something new always stands against the itch to redistribute and 
appropriate.

Arthur Koestler described this clash, somewhat romantically, in his 
masterful history of cosmology, ‘The Sleepwalkers’ (1959). His lone 
scientists grope in the dark. They search for cues, hints and leads. 
They often stumble, falling flat on their faces. Rarely do they know 
exactly what they are looking for. But they go on. And then, suddenly, 
comes a revelation. The scientist sees a spark. Many a time the spark 
fizzles out and dies. But sometimes it persists long enough to ignite a 
fire. Novel ideas, syllogisms, explanations, equations and theories 
start to emerge in quick succession. Before long, a whirlwind of light 
builds up in the middle of the darkness. The whirlwind twists and turns, 
drawing in other scientists, generating more light, more ideas, more 
findings. In rare cases, it even gives rise to a totally new cosmology.

But this creativity is never easy to manifest. Wherever they go, the 
scientists find themselves faced with a monolithic wall of resistance. 
Confronting them are the dominant power institutions of society, the 
opaque and seemingly impenetrable complex of church, academy, state, 
army and business organizations that control and leverage the prevailing 
beliefs, ideologies, dogmas and paradigms. Occasionally, a single 
scientist manages to break through the wall. Kepler, Galileo, Newton, 
Maxwell and Einstein, among others, were immortalized for doing so. But 
of those who try, the vast majority fail and sink into oblivion. The 
odds are overwhelmingly against them. To challenge power with creativity 
is to risk your life, job, reputation, family and future – as the heroic 
Cecilia Paine, the first to discover what stars are made of, was to 
learn the hard way (see Chapter 11). Those who contest the dogma – like 
the poet in George Orwell’s ‘Keep the Aspidistra Flying’ (1936) – face 
ridicule, poverty, life in the shadows. No wonder most people end up 
taking the safe route of consent, moving obediently with the herd.

Many of those who examined the clash between creativity and power – from 
Socrates and Plato to Freud and Marcuse – searched for universal drives 
and inhibitions, for the eternal underpinnings of Eros and Civilization. 
But while the drives and inhibitions may be universal, their social 
manifestations are often unique. The clash of creativity and power is 
the engine of the social creorder – the ongoing creation of order that 
propels and transforms all historical societies. And so, whatever its 
sources, this clash is always specific to the mode of power in which it 
is manifested.

The first mode of power we know of was born in Mesopotamia, about six 
thousand years ago. . . .

FULL TEXT OF THE INTRODUCTION: http://bnarchives.yorku.ca/441/
BUY THE PDF OF THE BOOK: 
http://www.worldeconomicsassociation.org/downloads/the-scientist-and-the-church/

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Political Science || Social and Political Thought
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