Should science study race and IQ?

Should science study race and IQ? A recent article in Nature ("Should scientists study race and IQ") says yes, as long as the research is done carefully and kept free of outside influence and premature application by social scientists and politicians. Science did not give rise to bigotry. After all, scientific studies of race and IQ began in relatively modern times, only after long centuries of "pernicious folk-theories of racial and gender inferiority predated scientific studies." The authors believe that first-rate scientific research will, in the end, dispel much of the racial bigotry that still exists.

Some scientists hold more 'acceptable' views, ourselves included. We think racial and gender differences in IQ are not innate but instead reflect environmental challenges. Although we endorse this view, plenty of scholars remain unpersuaded. Whereas our 'politically correct' work garners us praise, speaking invitations and book contracts, challengers are demeaned, ostracized and occasionally threatened with tenure revocation.

Acts of censure edge close to Lysenkoism. They also do a disservice to science. When dissenters' positions are prevented exposure in high-impact journals and excluded from conferences, the dominant side goes unchallenged, and eventually its rationale is forgotten, forestalling the evolution of crucial ideas.

I am sympathetic to the need to for scientists to carefully examine everything, no exceptions. I'm concerned, though, that we need to look extra-closely at the concept of "race," which I consider to be virtually useless in daily matters. Nor should we allow the simplistic concept of "IQ" to serve as a variable, given much more expansive ways to measure intelligence (see, for example this post on Howard Gardner's work). For more on the dangers of misusing "IQ," see Steven J. Gould's 1996 book, "The Mismeasure of Man."

In sum, we should do good science and I believe that good science would suffocate bigotry. The article points out several examples of this. Good science should be done on only after kicking out the clumsy, pernicious concepts of "race" and "IQ," reframing the debate as the relationship between fine-grained genotypic variation and competence in each of the many ways in which humans display competence. Because genotypic variation within "races" is at least as wide as genotypic variation among "races," a meaningful scientific exploration would not amount to a simplistic survey of how people with different colors of skin do on standardized intelligence tests. That would not be good science. Good science will always take into account the convoluted ever-changing environment, and that is not easy to do when we are dealing with basic concepts that are vague.

I'm not convinced that we are prepared to begin the necessary research on this general topic, because too many of us, including many well-trained scientists, have not done their ontological homework (consider the incoherent and clumsy stumblings of DNA co-discoverer James Watson, described in the article). Are "race" and "IQ" useful constructs with which to do this sort of research? Time will tell if we are intelligent enough to sharpen our constructs before running off to demonstrate our "truths."

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The language of science is always so amazingly precise . . . except when it isn’t

The language of science is always so amazingly precise . . . except when it isn't. Consider, for example, the word "life." Scientists have long struggled to determine exactly what qualifies as "life." For instance, are viruses “alive?” In the October 23, 2008 edition of Nature (available only to subscribers online), an article titled "Disputed Definitions" considers other often-used disputed terms. The article is divided into sections written by specialists from the relevant disciplines. The subtitle of the article is "Nature goes in search of the terms that get scientists most worked up." Consider how often you encounter the following disputed terms. Consider "paradigm shift," made popular by Thomas Kuhn in his often-cited 1962 book, The Structure of Scientific Revolutions. Kuhn argued against the then-popular view that science marched incrementally toward the truth. Sometimes, "normal science" doesn't explain all of the phenomenon, straining a prevailing scientific theory. If the strain of accommodating evidence is great enough "eventually some new science comes along and overturns the previous consensus. Voila, a ‘paradigm shift.’" The often-used term "paradigm shift" is used in at least two ways, however. In its broad sense it encompasses the "entire constellation of beliefs, values, techniques and so on shared by the members of a given community." In the narrow sense, it refers to "concrete puzzle-solutions." Another often-debated (and currently fashionable) term is "epigenetic."

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Obama discusses the family dog, and much more

It's interesting what kind of man we have elected President.   He is so knowledgeable about so many things, even the topic of dog allergies.  And he is so incredibly comfortable talking about race.  Consider this comment from today's press conference: We have two criteria that need to be reconciled," said…

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Why isn’t Barack Obama way ahead in the polls?

Why isn't Senator Barack Obama way ahead of John McCain in the polls?  Why is this race so tight?  Bob Cesca has an idea: Hmm. I can't imagine why that is. It's not like Senator Obama's patriotism and character is being assassinated for three hours every morning on cable news…

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Is there an innate human desire to use the vague word “innate”?

As I mentioned in an earlier post, I recently had the opportunity to attend some of the sessions of the “Future Directions in Genetic Studies” workshop at Washington University in St. Louis. One of the talks was by Paul Griffiths, a Philosophy professor from Sydney, Australia, who discussed “The Distinction between Innate and Acquired Characteristics.”

Griffiths’ talk focused on the troubled use of the word “innate.”  Also troubled are various synonyms of “innate,” including “instinctual,” and “human nature.” These terms all seem to engender confusion more than anything else, because there is a wide variety of potential meanings to these terms.  Can’t we all agree on what it means to be “innate,” so that we can understand each other when we use that word? As you see from this post, Griffiths is not optimistic.

Griffiths spent the first part of his lecture unpacking quite a bit of history of the biology of behavior. Many prominent scientists weighed on the use of the term “innate” during the 20th century. They include a staunch critic of behaviorism, Zing yang Kuo, “a terrific writer,” whose 1920 article, entitled “How are our Instincts acquired?” Griffiths highly recommended (I can’t find that article, but here is another of Kuo’s articles). Griffiths also mentioned the “instinct theorists,” including William McDougall (Griffiths commented that many of these theorists were actually dualists). Another of the instinct theorists was Niko Tinbergen, who argued that there is something about animal instincts that cannot be reduced.

Konrad Lorenz was …

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