Dennett and problems with Gould's NOMA

Stephen Jay Gould's non-overlapping magesteria (NOMA) is the most popular and perhaps the most criticized model of science & religion interaction. Of course, there are some serious problems with it - boundaries keep on changing, who gets to decide the boundaries, etc. However, NOMA has also been successfully used in making controversial ideas, like evolution, more acceptable to believers. Indeed, the National Academy of Sciences (NAS) and the National Center for Science Education (NCSE) consistently use NOMA for dealing with evolution in public schools. But the problems are there. Here is an excerpt from an interview with Daniel Dennett, where he exposes some of these problems with NOMA and what this approach leaves for religion (not much):

S&S: What then of religion, or, more specifically, of the relationship between religion and science? Stephen Jay Gould speaks of "Non-Overlapping Magesteria," where the two realms of knowledge—or inquiry—stay within their own spheres, operating with mutual respect but maintaining a strict policy of non-interference. Is this possible, in your views? Is it even desirable?

Dennett: The problem with any proposed detente in which science and religion are ceded separate bailiwicks or "magisteria" is that, as some wag has put it, this amounts to rendering unto Caesar that which is Caesar’s and unto God that which Caesar says God can have. The most recent attempt, by Gould, has not found much favor among the religious precisely because he proposes to leave them so little. Of course, I’m certainly not suggesting that he should have left them more.

There are no factual assertions that religion can reasonably claim as its own, off limits to science. Many who readily grant this have not considered its implications. It means, for instance, that there are no factual assertions about the origin of the universe or its future trajectory, or about historical events (floods, the parting of seas, burning bushes, etc.), about the goal or purpose of life, or about the existence of an afterlife and so on, that are off limits to science. After all, assertions about the purpose or function of organs, the lack of purpose or function of, say, pebbles or galaxies, and assertions about the physical impossibility of psychokinesis, clairvoyance, poltergeists, trance channeling, etc. are all within the purview of science; so are the parallel assertions that strike closer to the traditionally exempt dogmas of long-established religions. You can’t consistently accept that expert scientific testimony can convict a charlatan of faking miracle cures and then deny that the same testimony counts just as conclusively—"beyond a reasonable doubt"—against any factual claims of violations of physical law to be found in the Bible or other religious texts or traditions.

And not much in the realm of ethics either:

What does that leave for religion to talk about? Moral injunctions and declarations of love (and hate, unfortunately), and other ceremonial speech acts. The moral codes of all the major religions are a treasury of ethical wisdom, agreeing on core precepts, and disagreeing on others that are intuitively less compelling, both to those who honor them and those who don’t. The very fact that we agree that there are moral limits that trump any claim of religious freedom—we wouldn’t accept a religion that engaged in human sacrifice or slavery, for instance—shows that we do not cede to religion, to any religion, the final authority on moral injunctions.

Centuries of ethical research and reflection, by philosophers, political theorists, economists, and other secular thinkers have not yet achieved a consensus on any Grand Unified Theory of ethics, but there is a broad, stable consensus on how to conduct such an inquiry, how to resolve ethical quandaries, and how to deal with as-yet unresolved differences. Religion plays a major role as a source of possible injunctions and precepts, and as a rallying point for public appeal and organization, but it does not set the ground rules of ethical agreement and disagreement, and hence cannot claim ethics or morality as its particular province.

That leaves ceremonial speech acts as religion’s surviving domain. These play a huge role in stabilizing the attitudes and policies of those who participate in them, but the trouble is that ceremony without power does not appear to be a stable arrangement—and appearances here are all important.

Read the full interview here.