It is natural as one reflects on science to see the good of science. Science, through its “miracles” and “magic” has worked to benefit humankind in a myriad of ways. It has cured illnesses, eradicated diseases, and through its offspring, technology, produced a seemingly endless line of products that both improve our existence and continue to amaze us. It is a constant source of wonder. No one has benefited more, nor been more involved in the development and evolution of science, than we in America. Science, for us, has painstakingly uncovered mysteries and solved problems that have plagued humankind for generations. It has both fueled and made possible the expression of our desire for exploration and our innate curiosity. Science is the means by which we move into and explore new frontiers. It has become an operating characteristic of the American people; we rely upon it and have confidence in its problem-solving capacity. Considering what we have experienced from the “good” of science, it is no wonder that we grant it such high regard and authority – much of which has been earned and sustained through what is often called good science.
Science, good science, is a highly disciplined, very rational, deeply reasoned process. Through scientific method and interactions and debates among the people of science, it works to produce facts, genuine proof, and reliable, repeatable investigations. It demands integrity of those who take on the role of scientist. Good science works to ensure the veracity and integrity of its outcomes through an open process of scrutiny, inspection and revelation of one’s thinking and methodology. This process – this way of working – is what society holds in mind as it authorizes those who are engaged in the scientific role. Society expects and requires those individuals and organizations to be true to the principles of scientific investigation, and to carry out investigation in a highly principled and ethical manner. This good science is not only required for effective scientific and technological effort, but is essential for a society that turns to science for directional decisions and choices; a society that desires to be guided, not by wish, whim or emotion, but rather by scientifically generated facts and knowledge. Science, good science, strives to live up to the ideal of unbiased, un-manipulated factual proof, from which highly rational, highly reasoned decisions and choices can be made. This is the virtue that we in America call for and have come to rely upon and expect.
As we reflect on history, we can readily see how science has affected our lives and our ways of living. Through chemistry and physics, science has produced technological structures (for example, medicines, automobiles, computers) that have significantly and in many ways unbelievably altered humankind’s experience of life on earth. As we observe, consider and reflect on these structures and their effects, we can see and sense that these very structures that have benefited humankind, have affected the working of life on earth. In this regard, we as a people, seem to have an increasing sense of discomfort – an uneasiness – with continuing behaviors and attitudes that historically seemed right and within our rights. This discomfort and concern has been exacerbated by the recent expansion, extension and acceleration of our science and technology into the life fields of biology and genetic engineering. This technology enables us to go beyond affecting the working of life and the working of life processes (for example, a salmon swimming upstream encountering a dam), to participating directly in the life processes and life generating processes of earth.
The structures and structuring generated by chemistry and physics are more indirect in nature – indirect in the sense that they act to cause a different structuring (for example, mutations in insects from pesticides), or to cause an inability to produce a certain structure (for example, DDT and the loss of egg shell integrity, thus the inability of eagles to reproduce). Because of this indirect action, they carry with them an inbuilt possibility of recovery (for example, stop using DDT and eagle numbers increase; remove the dam and salmon can reproduce and sustain their character and existence). Processes that can act directly on life itself (for example, genetic engineering) do not have an inbuilt recovery or retrieval possibility. These processes produce structures that can and therefore will enter directly into the life processes and the life generating processes of earth; by so doing, there is a real and inevitable possibility of affecting and altering all of life, all of life’s processes, and the life generating capacity and processes of earth itself. The depth, the rate of progression, and the extent of the possibility is analogous to that which our virtual world experiences when a single virus enters, infects and creates havoc in and among our computer and information networks. In an ironic sort of way, our technology has produced the systemic model by which we can readily see and experience through our virtual world, the power of artificially structured “viruses” in the real world of our life and of all life.
As a people, we have a dilemma. We can and often do experience an inner struggle, a division within ourselves that is commonly associated with the processes of morality and ethicality. As such, we can experience the temptations present in conversation such as, “If you can imagine it and fund it – you can do it,” and, “If we don’t do it, someone else will… and we’ll lose our competitive and economic advantage and power.” We are also engaged in the struggle to determine the right and the good. What is the right thing to do? What is good for us, for life, for earth itself? In our struggle, we, as is our American way, have called upon our science and those in the scientific and technological role to provide a sound and objective basis for decisions and choosing directions. Science, as is its way, is engaging in experimentation, fact generation, and debate. The traditional restraint, whereby advances were limited by resources and the imagination of those in the scientific and technological role, still seems to be in operation. The appropriateness of this as a restraint, considering the magnitude of the hazard, is certainly and justifiably in doubt. Unfortunately, justified doubt neither resolves the issue nor does it in and of itself provide a way or the necessary guidance. We can, however, through reflection and consideration, gain insight into truths about ourselves as a people, the right and good working of our society, and the working of earth and its life processes. From this, we the people could determine right and good actions and direction – that which enable us to enjoy the good of science, and ensures we practice good science.
Whereas doubt – the appearance of impossibility – might defeat other people, it is inherent in the character of America and its people that once necessity is determined, whether or not it is possible becomes irrelevant. We the people, our society, have the accountability and responsibility that accompanies the role of authorizing those in scientific and technological roles. While we certainly need to call upon those who have expertise, we cannot abdicate our responsibility for carrying out our role; our role requires we demand good science of those producing structures that will enter into the life stream, the life generating processes of earth. Should not good science align itself with that which is not only good for humankind, but good for life and good for the life processes of earth as well? Should not good science keep, with even higher demands and standards, its rigorous, disciplined highly reasoned nature? Should not good science be guided by the systemic work and working of life and the life generating processes of earth?
What truths do we know about life and earth that could provide a basis for guiding and ensuring good science? Generations ago, Chief Seattle expressed one such truth:
Humankind has not woven the web of life.
We are but one thread within it.
Whatever we do to the web, we do to ourselves.
All things are bound together.
All things connect.
Other truths follow:
+ The uniqueness of earth is the presence of life. Earth appears to have been created to provide a place for the life force to enter and go about its work.
+ Earth organizes itself in planetary energy fields, each of which works to bring about unique patterns and expressions of life. We can readily see this as we enter into planetary energy fields such as deserts, prairies, rainforests, mountains, river basins, etc. When we are present in these energy fields, we can, with right receptivity, experience the effect of the pattern of the energy field on our mind, our person and our doing. A manifestation of this becomes apparent in the cultural and behavioral patterns of the people of the rainforest, people of the prairies, etc. Within these energy fields, we can see and discover a living systemic ordering of the ecology and sociology.
+. It is quite clear that life works through planetary energy fields to generate particular patterns of structures and structuring within ecological and sociological beings and systems. It is within these energy fields that steady state (sustaining the potential and working of life processes), as well as evolutionary processes (moving up to higher order value planes), are carried out.
Reflecting on these truths, we can see the criticality of sustaining the life-entering possibility and life-generating capacity of planetary energy fields, as well as the criticality of sustaining the orderly progression and systemic organizing capacity of the life processes that are trying to and need to take place within these planetary energy fields. Upon further consideration and thought, we can see the hazard, both sociologically and ecologically, when we introduce structures and processes that can disturb, diminish or disrupt the patterning capacity of the planetary energy field. From the perspective of life, the planetary energy fields not only generate life patterns and accompanying structures, but also seem to require particular life patterns to sustain the pattern generating capacity of the planetary energy field. In this way, the life possibility, life generating, and life sustaining capacities of a particular planetary energy field are dependent upon the vitality and viability of ecosystems of a particular nature. From experience and observation, we could conclude that socio-systems would have an effect and requirement similar to ecosystems. The process and processing of planetary energy fields seem to be more related to and determined by particular life systems and life energies, than a particular species. The presence or absence of particular species may be an indication or measurement of the overall health of the life systems and processes within the planetary energy field, and we can see the life entering possibility and life generating capacity of the planetary energy field is dependent upon the vitality and viability of its life systems and processes.
In a similar way, we can see the hazard to life, our life, all of life, and to the effective working of life processes if we introduce artificially generated life structures directly into life’s systems and processes. The dire consequences of irreparably perturbing the orderly progression and systemic working of life require little imagination to envision. These consequences require the utmost deliberation and cautious effort of those in the scientific role, a firm resolve and commitment to uphold the highest possible ethical standards, and an ability to honor current and future life by resisting the temptation to throw caution to the wind and succumb to the temptation of economic and competitive advantage. We as a people, must also live up to our accountability; we must insist upon, require and support the ethical behavior of all of those involved, regardless of role. Finally, we are reminded that any virtue carried to excess is a weakness. It would be a weakness, and perhaps a tragedy, if we the people were stymied and reluctant to act by a requirement for factual proof of that which is so intuitively obvious and true.
