1998年Passage 3

Science has long had an uneasy relationship with other aspects of culture. Think of Gallileo's 17th century trial for his rebelling belief before the Catholic Church or poet William Blake's harsh remarks against the mechanistic worldview of Isaac Newton. The schism between science and the humanities has, if anything, deepened in this century.

Until recently, the scientific community was so powerful that it could afford to ignore its critics - but no longer. As funding for science has declined, scientists have attacked "antiscience" in several books, notably Higher Superstition, by Paul R.Gross, a biologist at the University of Verginia, and Norman Levitt, a mathematician at Rutgers University; and The Demon Haunted World, by Car Sagan of Cornell University.

Defenders of science have also voiced their concerns at meetings such as "The Flight from Science and Reason," held in New York City in 1995, and "Science in the Age of (Mis)information," which assembled last June near Buffalo.

Antiscience clearly means different things to different people. Gross and Levitt find fault primarily with sociologists, philosophers and other academics who have questioned science's objectivity. Sagan is more concerned with those who believe in ghosts, creationism and other phenomena that contradict the scientific worldview.

A survey of news stories in 1996 reveals that the antiscience tag has been attached to many other groups as well, from authorities who advocated the elimination of the last remaining stocks of smallpox virus to Republicans who advocated decreased funding for basic research.

Few would dispute that the term applies to the Unabomber, those manifesto, published in 1995, scorns science and longs for return to a pretechnological utopia. But surely that does not mean environmentalists concerned about uncontrolled industrial growth are antiscience, as an essay in US News & World Report last May seemed to s

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