The Taboo of Subjectivity: Towards a New Science of Consciousness

by B. Alan Wallace

Book Overview

This book takes a bold new look at ways of exploring the nature, origins, and potentials of consciousness within the context of science and religion. Alan Wallace draws careful distinctions between four elements of the scientific tradition: science itself, scientific realism, scientific materialism, and scientism. Arguing that the metaphysical doctrine of scientific materialism has taken on the role of ersatz-religion for its adherents, he traces...

• Format: Paperback
• Language: English
• ISBN: 0195173104
• ISBN13: 9780195173109
• Release Date: February 2004
• Publisher: Oxford University Press
• Length: 218 Pages
• Weight: 0.10 lbs.
• Dimensions: 0.7" x 6.1" x 9.1"

Customer Reviews

Seminal Work that Lays the Groundwork for a New Science of Consicousness

"The Taboo of Subjectivity" is a seminal work that lays the groundwork for a new science of consciousness. In this book, B. Alan Wallace examines the four aspects of the scientific tradition: science, scientific realism, scientific materialism, and scientism. In specific, the author demonstrates that scientific materialism is often conflated with scientific knowledge, not only by the general public at large, but also by the scientific community in particular. Wallace avers that the "shackles" of the metaphysical principles of scientific materialism is the major impediment preventing science from expanding its knowledge-base in the study of consciousness. The author argues that the scientific study of mental phenomena will require introspective as well as extraspective techniques. In order to accomplish this, Wallace suggests employing the methods and techniques used by the various contemplative traditions throughout the world. The author champions the idea of "religious empiricism." Wallace believes the establishment of empirical religious methods will help to alleviate the tension that exists between science and religion by complementing the discipline of cognitive science with a new "contemplative science." I highly recommend this book for those who are interested in the science and religion dialogue. This book outshines similar works because it discusses the religious methodologies of meditation and contemplation which are critical in establishing a "science of religion."

a brillant synthesis

B. Alan Wallace's new book, The Taboo of Subjectivity: Toward a New Science of Consciousness, makes the provocative claim that science has become, in many ways, a modern cult, which promotes certain ways of knowing and metaphysical beliefs to the exclusion of others. Subjectivity, an integral aspect of our experience, has been neglected to the point that its existence is in doubt. Since the book is aimed at people familiar with the common view of scientific materialism, it focuses upon the weaknesses in the scientific materialist view, and how taking contemplative practice and experience seriously can allow us to see that this scientific view is lacking an awareness and understanding of subjectivity. This exclusion is related to assumptions which may have been necessary to get science off the ground (objectivism, monism, universalism, reductionism, the closure principle, and physicalism). However, these assumptions have become ensconced, and now play a role often attributed to religious doctrines: they go unquestioned, lead us to believe stories regarding our origins and nature which are not empirically grounded, and blind us to aspects of common, everyday experience. He traces the roots of these metaphysical beliefs to ancient Greek philosophy and to early and Medieval Christian theology to point out that these are beliefs, and are not empirically proven. The scientific materialist view has many weaknesses, among them: it gives a highly problematic account of the origin and nature of consciousness, and of the relation of mind and body, based more on faith and dogma than on scientific findings; it has no method for systematically exploring consciousness firsthand; scientific knowledge is inadequate for dealing with either global problems, such as environmental pollution (which it has helped to create), or personal problems, such as mental well-being. He points out that "from a contemplative perspective, scientific materialism arrests human development in a state of spiritual infancy; and when a society of such spiritual infants is put in control of the awesome powers of science and technology, global catastrophe seems virtually inevitable." Since "a thoroughly materialistic view of the universe based on science suggests a [certain] set of values and ideals, with profound implications for dealing with the personal, societal, and environmental problems that beset us today," it is imperative to examine this view in depth, and compare it with other world views, in the light of our current situation.The two main arguments that have been leveled against the subjective from the scientific side are that: 1. subjective influences taint experiments (of implicitly objective phenomena), 2. subjective phenomena aren't scientifically analyzable, which has developed into the extreme position that such phenomena aren't real, but are merely epiphenonema.Introspection has traditionally been used to investigate consciousness, but many scientists ignore int

The Taboo....

I cannot add much to what the above author has offered, other than expressing my deep respect for B. Alan Wallace as my professor. I am enrolled in a course he is teaching at UC Santa Barbara titled "Religion, Science and Consciousness" and I am quite lucky to hear him pontificate and elaborate upon the ideas set forth in his book, amongst many other topics. Mr. Wallace brings light to the ongoing, seemingly inflexible attitude among scientific materialists toward religious ideas concerning the nature of the mind and consciousness. He, in his clear and unique writing style, enlightens the reader regarding the boundaries of the compatibility of religion and science....After all, in the most colloquial of terms- if religion is defined as the way in which we question and know why the hell we exist and science does the same, who is to say they are not compatible, in some way... Religion is not all about hell-fire, brimstone and heresy, as many scientific materialists would have one think! It is time to look to contemplatives in both our culture and others for assistence in the quest for knowledge (The Buddha is quite knowledgable about such things!)

The Taboo of Subjectivity

Normally the word science conjures up images of the new technologies in communications, medicine and manufacturing that are the hallmark of modern life. But science's influence extends beyond matter to the mind. Its main impact there has been to question, if not invalidate, everything from religion to the commonplace components of our inner lives - our thoughts and emotions, values and ideals. Such subjective phenomena are not to be found on science's objective map. The Taboo of Subjectivity takes on both science and religion in an attempt not to reconcile the two, but to reveal their common connection in consciousness itself. To accomplish this, Alan Wallace, whose academic background includes both physics and religion, sets out to show that science and religion have each embraced "fundamentalist" attitudes that distort their essential natures. Science, he suggests, has fallen under the spell of scientific materialism, a philosophical interpretation of science, based on Newton's mechanical model of the universe: if something can't be measured objectively, it doesn't exist. This view maintains a hold on both the public and many scientists despite its having been debunked over 100 years ago. The quantum physics pioneered by Max Planck reintroduced subjective human consciousness into nature, emphasizing the importance of the observer and questioning the existence of a universe made up of solid particles unconnected to human perception. Religion, according to Wallace, has largely abandoned its roots in contemplation, which the author views as a science of consciousness. Religious fundamentalism denies direct human contact with the divine - the aim of contemplation - in favor of unquestioned belief. Science similarly denies validity to consciousness - the realm of free will, the soul, and the possibility of life after death - by reducing all mental phenomena to mere electro-chemical patterns in the brain. Thus there is double taboo against our subjective selves. How effective are Wallace's arguments? Sound critiques of scientific materialism have already been crafted by philosophers of science, Paul Feyerabend and Bas C. van Fraassen among them. Contributions from the humanistic tradition have come from William James, Aldous Huxley, Alan Watts, and, more recently, Ken Wilber. Wallace synthesizes these strands into a scathing, three-pronged attack claiming that: 1) Scientific materialism is antiquated in its refusal to accept the conclusions of quantum physics. 2) It inflates the conclusions of valid experimental science - especially where neuroscience reduces consciousness to brain processes, for which there is no compelling scientific evidence. 3) The requirement of scientific objectivity ignores the bias of science's own assumptions, which include mathematics and the inculturation process of scientific training. But most fascinating and compelling are Wallace's chapters on the subjective exploration of the mind - contemplation. The a