Tim Black reviews the new book Get Real: How to Tell it Like it is in a World of Illusions by Eliane Glaser, calling it “enjoyably hyperactive”, but also pointing out some quite glaring flaws:
Politicians marshalling an army of PR consultants to appear authentic. Multinational companies selling products with folksy, homespun brands. Public inquiries that have nothing to do with the public. The paradoxes proliferate in journalist and academic Eliane Glaser’s enjoyably hyperactive new book, Get Real: How to Tell it Like it is in a World of Illusions. Her ambition is overarching: she wants to show us the way to the truth of the matter. She wants to cut through the crap. She wants us to follow the royal road of social critique. In short, she wants us to see things for what they are. (A bit rubbish, as it turns out.)
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Glaser is even better when it comes to ‘scientism’. Awe-struck deference is everywhere, she argues, from Brian Cox’s television series Wonders of the Universe to the World of Wonders science museum in California. ‘Scientific wonder carries with it a sense of humility, which is ostensibly about meekness in the face of extraordinary facts’, she writes. ‘But it blurs into deference towards scientists, with their privileged access to those facts.’ Indeed, anything that Stephen Hawking says, be it about the existence of God or the plight of the planet, is treated as if it comes straight from the oracle’s mouth. ‘In modern culture, scientism is the new religion. God knows what happened to scepticism.’
This conflation of fact with value, this belief that science, having seemingly supplanted moral and political reasoning, can tell us what to do, is highly damaging, Glaser argues. Political decisions, necessitated by science, become a fait accompli. So when, in 2009, US President Barack Obama lifted the ban on federal funding for stem-cell research, he felt no need to make a moral, political case for the decision: ‘The promise that stem cells hold does not come from any particular ideology; it is the judgement of science.’ This is not to say that stem-cell research is a bad thing; rather, it is to say that a politician needs to make the case for it being a good thing.
Yet while there is plenty of critique in Get Real, there is plenty that is unquestioned, too. So no sooner has Glaser put scientism on the rack than, a few pages on, she’s espousing its most prominent manifestation: environmentalism. The chapter even begins with some all-too-persuasive facts from the mouths of Those To Whom We Must Defer: ‘Climate scientists generally agree that the safe limit for the concentration of carbon dioxide in the atmosphere is 350 parts per million (ppm). As I write this, we’re already at 390ppm.’ She soon proceeds to read off a number of Malthus-heavy assertions passed off as fact: ‘Global warming, population explosion, peak oil, biodiversity in freefall: Planet Earth is facing unprecedented and multiple crises. It is little wonder, therefore, that as the situation becomes more desperate, self-deception becomes more attractive. If the world is turning into a desert, it’s tempting to put your head in the sand.’
It’s a bizarre reversal. Having eviscerated the deference towards science in one section, in another she proceeds to lambast those who resist the science for their ‘denialism’. It does not seem to occur to Glaser that a principal reason for opposing the environmental orthodoxy is that it attempts to pass off a moral and political argument about how we should live our lives — low-consumption, little procreation and an acceptance of economic stagnation — as a scientific necessity. Could there be a more flagrant form of the scientism that Glaser so eloquently takes to task elsewhere?
