Humanists are convinced that the scientific method is the cornerstone of human knowledge. We can be sure that the inventor of the wheel did not have its schematics delivered by a fairy godmother or benign deity. The wheel was developed through trial and error, perhaps with the observation that loose logs roll and that putting a series of logs under heavy objects causes them to move. Refinement, trial, and then more refinement led to the wheel we know today; the humanist life-stance extends those strategies to all areas of human inquiry. Even those who are not scientists per se (or even interested in science, or very knowledgeable about the "body" of scientific knowledge) must have some idea what kinds of claims are testable and what constitutes actual evidence. Area II will nurture a deeper understanding of those concepts and develop the critical thinking skills so necessary to a humanist outlook on the universe.

Courses available in Area II:

"The scientific method," Thomas Henry Huxley once wrote, "is nothing but the normal working of the human mind. That is to say, when the mind is working; that is to say further, when it is engaged in correcting its mistakes."

Is your mind working? Does it know how to correct its mistakes? The humanist worldview includes a commitment to rational inquiry based on verifiable evidence. In the last five hundred years, a similar commitment has given rise to modern science. And because humanism relies on verifiable evidence for its definition of reality, an understanding of the scientific method is necessary to underpin a humanist worldview.

But the work of the humanist doesn't end with a simple understanding of the method. We must wonder what questions it can answer, and how the most reliable results can be obtained. How do we distinguish between objective, replicable results and biased ones based on flawed assumptions? Where does science end and philosophy begin?

These questions have perhaps never been more important than they are today. The ethical dilemmas provoked by the invention of the airplane are nothing compared with modern-day debates over abortion, stem-cell research, cloning, and information technology. Even discounting the faith-based arguments offered up by the Religious Right, thoughtful questions are emerging about the rights and best welfare of human beings, giving rise to speculation about the real utility of science in a complex and changing world.

An unprecedented rate of scientific progress in our lifetime has improved the human condition beyond the wildest dreams of our great-grandparents. Diseases we prayed about for centuries without effect have been not only conquered, but tracked down in our DNA. The rapid rise of electronic communication has connected us almost overnight with all that's wonderful -- and everything we fear -- in the virtual society of global cyberspace. Astronomers have not only postulated the Big Bang, but taken it apart in increments of tenths of a second.

Humans are pattern-seeking animals for whom rapid change can be threatening. With scientific progress has arrived the compulsion among some to slow, stop, or discredit it. Fear of releasing the demons of knowledge chases us back into the safe caves of ignorance, where magical thinking provides illusory comfort. In these caves we find the creationist movement, post-modernist ideas of relative truth, paranormal sightings, and faith healing -- all requiring some level of personal experience or revelation to be accepted, and all claiming to benefit humanity without sacrificing its soul. But are there objective criteria and methods for evaluating these claims?

Yes, and they are found in science. Science, then, is where we must turn our attention, looking at the field through the philosophical lens of our humanism; seeking, as the definition in Chamber's Pocket Dictionary suggests, "without religion, the best for and in human beings." Humanists are convinced that the "best" for humans is revealed empirically, not through the workings of gods and demons.

Area II of COHE will focus on the nature of science, the scientific method, the interaction between science and humanist thought, and conflicts between science, religion and anti-intellectualism stemming from populism and the American corporate culture. It also will give students an introduction to the sciences that explore the most fundamental questions of our existence: Where do we come from, and where are we going?

The Cornerstone Course explores the nature of science by examining conflicts with evolution (where do we come from?). With sufficient demand, it will be joined by lessons on cosmology (how did it all start?), anthropology (how did we get to this point?) and sociology (where are we now?). Back to top

The Cornerstone Course explores the basic tenets, assumptions, and evidence pertaining to both evolution and creationism, including its current incarnation, "Intelligent Design." It employs this modern-day example to give students a clear understanding of the difference between science and pseudoscience, offering insights into the nature of science as a process of discovery. The course also takes a look at how formal education, in the U.S. and elsewhere, could do a better job of giving students a true understanding of the scientific method. Back to top

This introductory course will familiarize students with

• conflicts between science and religion, science and pseudoscience, and science and anti-intellectualism;
• evolution as the most widely accepted scientific theory about the way life changes and diversifies;
• the underlying claims of various forms of creationism, including Intelligent Design;
• the history of the creationist movement, its proponents, and its methods, in the United States;
• forms of scientism and other misuses of science;
• challenges to scientific literacy, including the current state of science education.

The free SCH100-1 Cornerstone Introductory Module defines evolution and discusses its role in genetics, descent with modification, and the origin of life. Logical and scientific challenges to Intelligent Design are briefly presented as a foreshadowing to more complex analysis in later modules.

The SCH100-2 Cornerstone Basic Module expands on the general by introducing several forms of anti-intellectualism that threaten scientific literacy. Creationist logical fallacies are unpacked and taken apart, deepening an understanding of the problems posed by a religious theory of origins. Finally, challenges and solutions to science education are examined with an eye to removing obstacles to more widespread scientific knowledge.

The SCH100-3 Cornerstone Comprehensive Module provides a rich history of the emergence of Darwinism and its enemies in the United States, with special emphasis on the Scopes trial. The many faces of creationism, including Intelligent Design, young-earth and old-earth creationism, and theistic evolution are introduced and explained in detail, including variations such as the idea of "irreducible complexity" proposed by creationist apologists. The workings of science are outlined, offering a glimpse into the nature and philosophy of science, most particularly the kinds of questions it can and cannot answer. Finally, the module delves into critical thinking, science education, and the problem of pseudoscientific thinking in today's society.

With sufficient demand, future courses within Area II might examine more specialized topics in scientific methodology, science education, and scientific conflicts. Back to top