Have you ever heard of C.S. Lewis’ book series, The Chronicles of Narnia? It’s good. But, Lewis’ Ransom Trilogy is even better. And one of the reasons for that is because he confronts scientism.
Scientism exalts the natural sciences as the only fruitful means of investigation. In the words of Wikipedia: “Scientism is the promotion of science as the best or only objective means by which society should determine normative and epistemological values.” In short, scientism is the view that says science, and science alone, tells us what is right and true.
Science, of course, is different. It is the study of the natural world through systematic study (observation, measurement, testing, and adjustment of hypotheses). Scientism goes beyond science and beyond the observation of the physical world into philosophy and ethics.
How can observations about the natural world tell us how to think and live? How can science tell us how to best do science? What can be said about the problems of scientism? C.S. Lewis gives us a few things to think about, and in a very enjoyable way.
Out of the Silent Planet on Scientism
Weston, one of the main characters in C.S. Lewis’ book, Out of the Silent Planet, holds to a form of scientism and belittles other ways of acquiring knowledge. Unscientific people, Weston says, “repeat words that don’t mean anything” and so Weston refers to philology as “unscientific tomfoolery.” The “classics and history” are “trash education.” He also says that Ransom’s “philosophy of life” is “insufferably narrow.”
When science is the sole means of knowledge then we are left without theology, philosophy, and ethics. We are left to decipher ought from is. And it can’t be done. Or not in a way that prevents crimes against humanity. “Intrinsically, an injury, an oppression, and exploitation, an annihilation,” Nietzsche says, cannot be wrong “inasmuch as life is essentially (that is, in its cardinal functions) something which functions by injuring, oppressing, exploiting, and annihilating, and is absolutely inconceivable without such a character.”
Weston concurs. He is ready and willing to wipe out a whole planet of beings. He says, “Your tribal life with its stone-age weapons and bee-hive huts, its primitive coracles and elementary social structure, has nothing to compare with our civilization—with our science, medicine and law, our armies, our architecture, our commerce, and our transport system… Our right to supersede you is the right of the higher over the lower.”
It is about life. Looking at life, looking at survival alone, leads us to think that alone is the goal. My life versus your life, Weston’s life versus the Malacandrian lives. That’s what we get when we derive ought from is. “Life is greater than any system of morality; her claims are absolute.” And so, if it would be necessary, Weston would “kill everyone” on Malacandra if he needed to and on other worlds too. Again, Weston finds agreement in Nietzsche: “‘Exploitation’ does not belong to a depraved, or imperfect and primitive society: it belongs to the nature of the living being as a primary organic function.”
Is Weston’s view correct? No. And we know it. That is the point C.S. Lewis makes. He offers a narrative critique of scientism in Out of the Silent Planet as well as through the whole Ransom Trilogy. He shows the havoc that scientism sheared of theology, philosophy, and ethics can unleash.
The answer is not to discard science, however. That is not what Lewis proposes either, though that is what some protest. The answer is to disregard scientism. Science is great and a blessing from God, but science on its own is not enough as our guide. We cannot, for example, derive ought from is. We cannot look at the natural world around us, at what is, and find out what we should do, how we ought to live.
 C.S. Lewis, Out of the Silent Planet (New York: Scribner Paperback Fiction, 1996), 25.
 Lewis, Out of the Silent Planet 27.
 Friedrich Nietzsche, The Genealogy of Morals.
 Lewis, Out of the Silent Planet, 135.
 Ibid., 136.
 Ibid., 137.
 Friedrich Nietzsche, Beyond God and Evil, par. 259.