It has been almost a decade since Steven Pinker called for Enlightenment Now. Although many readers lauded his clarion call to return to logical empiricism, most of academia, including universities and research publishers, doubled down on postmodernism or its ugly spawn, meta-modernism and post-postmodernism. As a result, the quality of U.S. higher education, scientific research, and public discourse continued to spiral downward, pushed along by the Covid lockdowns, which were firmly rooted in postmodern worldviews that stress authority over scientific method. Only Re-Enlightenment can save higher education and with it Pinker’s optimistic view of human progress.
By Re-Enlightenment, I mean the revivification of the intellectual goals of the eighteenth-century Enlightenment that privileged empirical observation, logic, and reason above base authority, ancient custom, and rank superstition. That intellectual movement modernized the world, leading to the American Revolution and the sundry economic revolutions that released humanity from the population trap identified by Thomas Malthus and that helped billions of people to become better off materially than the wealthiest pre-Enlightenment monarchs just three centuries ago.
Will progress continue, though?
Will the gains already made persist? History is literally littered with
societies that experienced so-called Golden Ages only to devolve back towards
what Adam Smith termed “barbarism.”
In the latter half of the twentieth
century, many Western intellectual elites jettisoned the Enlightenment in the
mistaken belief that its ideals had caused the horrors of the
twentieth-century: the two world wars, the Great Depression, numerous genocides,
and the ever present threat of nuclear holocaust, not to mention racism,
sexism, and xenophobia. In the place of Enlightened ideals, those elites
embraced postmodernism, a creed that denies the quest for objective truth and
replaces it with nihilism, subjectivism, and a quest for governments powerful
enough to dictate “truth” by fiat.
The irony is that authoritarian
government, or in other words a dearth of Enlightenment in politics, diverted
the productive forces unleashed by the Enlightenment in economics to violent,
tribal ends. But instead of trying to tame the destructive forces of
authoritarian government, the postmodernists blamed humanity’s woes on
“capitalism” and Enlightenment, and undercut them at every turn in classrooms
and legislatures while bestowing them with heinous sobriquets.
Where the postmodernists won early
ascendancy, under labels like communism and national socialism, they ran
headlong into the objective realities that they denied. Within a few years or
decades they faltered and failed, often reappearing in the more gradualist
varieties that gained a foothold in the “free” countries of the West, including
the United States. There, they spread throughout government and academia
supported by the largesse of rationally ignorant taxpayers and wealthy alumni
with eyes swaddled by thick layers of nostalgia.
Reality, though, again reared its
oft ugly head, revealing in 2020 Western institutions that the intellectual
leaders of the Enlightenment would recognize as new forms of authority, custom,
and superstition. The conflation of science and authority, the repression of
legitimate business, and widespread censorship during the pandemic constituted
the Enlightenment’s nadir, but also a springboard from which Re-enlightenment
may gain ascendance.
The same day that I began teaching
U.S. History at the new University of Austin I began regularly to work out at
the gym again, after having given up my lifelong routine during the pandemic. I
did so because for the first time since March 2020, I again want to live long.
The conversation that day in early January, which began before the
appointed start time of 8:30 am, was deep, frank, and precisely the reason that
I decided to join the academy 35 years ago.
The parallel institutions of higher
education that have been springing up – some de novo like the University
of Austin and Reliance College, others like mushrooms from the rotting corpses
of dying incumbents – provide hope that America and the rest of the West will
not further devolve into idiocracy, kakistocracy, or tribalism. I still fret,
though, that their efforts will prove too little, too late unless they are
accompanied by more widespread Re-Enlightenment across America’s intellectual
landscape.
The Re-enlightenment can improve
upon its predecessor by incorporating the best that its postmodern critics
offered. The following sentiments encapsulate it:
Beauty is in the eye of the
beholder, but Truth is not. Beauty therefore can be achieved for some, but
humans can only strive towards Truth without ever fully attaining it.
Intellectual humility therefore behooves everyone. No single mind, even that of
the great leader or the mighty AI, can understand all. Collectively, however,
through the free trade in ideas, human understanding can advance closer to
Truth.
Anyone may claim whatever he or she
likes, but no one else is bound to listen to, let alone heed, the message. Just
because someone offers a good for trade does not mean anyone must take it up.
The same holds for the trade in ideas.
Normative claims can be ignored on
their normative basis alone. Positive claims can be ignored too, but at the
listener’s peril. If a person shouts “fire!” in a crowded theater, for example,
the listener can call the Thought Police but will be better off by critically
assessing the veracity of the claim. Who is the speaker? Does the speaker have
more information or better insight into the state of the theater than the
listener does? If so, the listener should seek more information.
The listener can also independently
assess the speaker’s credibility. If the speaker is carrying a large water hose
and wearing a fire-retardant uniform, following directions will likely extend
the listener’s existence. If the speaker is another theatergoer giving
directions to a character to shoot his gun, ignoring “fire!” likely will extend
the listener’s enjoyment of the film, play, musical, or other theatrical
entertainment.
The veracity of the most important
positive claims, however, is not so easily ascertained. Some Enlightenment
thinkers erred by being too optimistic about the ease of establishing Truth
claims. Moreover, some policymakers incorrectly invoked the Enlightenment to
support normative claims that bolstered their power, a propensity that
constitutions based on Enlightenment thought did not sufficiently check. In
reaction to the Enlightenment’s intellectual overreach and its usurpation by
power seekers, the intellectual pendulum swung too far in the other direction,
toward nihilism and Continental philosophies like postmodernism.
Higher education and freedom
suffered as a consequence. Free speech devolves into vacuous concepts like
“voice” when all claims carry equal weight, or solely the weight of the
speaker’s perceived authority. Free enterprise likewise suffers when its defenders’
views can be outright censored, distorted through linguistic twists that
conflate authority and liberty, or denigrated as “biased” even if based on
empirical evidence and logic.
To re-establish the intellectual
milieu in which free speech and free enterprise can thrive, universities can
again ground students in Analytic philosophy, reason, and logic, alloyed with
applied history and tempered by post-modernist concerns over power
relationships, particularly those of the state over individuals.
Consider, for example, classroom
treatment of the following proposition: “The U.S. federal government should ban
all firearms.”
Many universities today would laud
students for making or virtue signaling support for such a claim. A few would
chastise students for supporting it and might even try to ban such speech. A
Re-enlightened University, by contrast, induces intellectual investigation by
first asking what type of claim it is. It is normative, so listeners need not
heed it.
The proposition could be better
understood, however, if reframed as a positive claim, like “If the U.S. federal
government bans all firearms, the homicide rate will …” If the speaker ends the
claim with “decline,” a certain set of universities will reinforce and another
punish the speaker. If the speaker ends the claim with “increase,” the set of
universities will reverse.
Note that if they do not insist
upon restatement of the original normative claim in positive terms, some
universities will laud students who believe that the U.S. government should ban
firearms because the students believe doing so will increase the
homicide rate.
A Re-enlightened University, by
contrast, asks the speaker to state the empirical grounds for his or her
positive claim. That is where simplistic views of the world can be questioned
(can’t people kill each other with weapons, like bombs and vehicles, other than
firearms?) and rational tools like comparative analysis, logic, and statistical
inference can be used to move toward a better understanding of the issue and
perhaps even closer approximations of Truth.
Re-enlightenment is not inherently imperialist, racist, sexist, or anything else anyone might think untoward because it is more intellectually humble than its predecessor. Contrast the views of, say, Friedrich Hayek with the Marquis de Condorcet. Re-enlightenment will also be even more skeptical of intrusive government policies than its predecessor. Contrast the skepticism of James C. Scott with, say, the optimism of Jean-Jacques Rousseau.
A Re-enlightened University does not exclude topics of discussion but simply accords postmodern approaches to policy questions their due weight. Not everything is knowable, or effable, but for those things that are, the methodologies of the Enlightenment, like randomized control trials and natural experiments, remain far superior to those of postmodernism. Re-enlightened universities allow postmodernists to speak, of course, but attend to them only insofar as they help students to progress toward greater understanding of the real world.