A blog from the Centre for Research Ethics & Bioethics (CRB)

Month: May 2023

When ordinary words get scientific uses

A few weeks ago, Josepine Fernow wrote an urgent blog post about science and language. She linked to a research debate about conceptual challenges for neuroscience, challenges that arise when ordinary words get specialized uses in science as technically defined terms.

In the case under debate, the word “sentience” had been imported into the scientific study of the brain. A research group reported that they were able to determine that in vitro neurons from humans and mice have learning abilities and that they exhibit “sentience” in a simulated game world. Of course, it caused quite a stir that some neurons grown in a laboratory could exhibit sentience! But the research team did not mean what attracted attention. They meant something very technical that only a specialist in the field can understand. The surprising thing about the finding was therefore the choice of words.

When the startling choice of words was questioned by other researchers, the research team defended themselves by saying that they defined the term “sentience” strictly scientifically, so that everyone should have understood what they meant, at least the colleagues in the field. Well, not all people are specialists in the relevant field. Thus the discovery – whatever it was that was discovered – raised a stir among people as if it were a discovery of sentience in neurons grown in a laboratory.

The research group’s attitude towards their own technical language is similar to an attitude I encountered long ago in a famous theorist of language, Noam Chomsky. This is what Chomsky said about the scientific study of the nature of language: “every serious approach to the study of language departs from the common-sense usage, replacing it by some technical concept.” Chomsky is of course right that linguistics defines its own technical concepts of language. But one can sense a certain hubris in the statement, because it sounds as if only a linguistic theorist could understand “language” in a way that is worthy of serious attention. This is untenable, because it raises the question what a technical concept of language is. In what sense is a technical concept a concept of language? Is it a technical concept of language in the common sense? Or is it a technical concept of language in the same inaccessible sense? In the latter case, the serious study of language seems to degenerate into a navel-gazing that does not access language.

For a technical concept of language to be a concept of language, our ordinary notions must be taken into account. Otherwise, the technical concept ceases to be a concept of language.

This is perhaps something to consider in neuroscience as well. Namely to the extent that one wants to shed light on phenomena such as consciousness and sentience. Of course, neuroscience will define its own technical concepts of these phenomena, as in the debated case. But if the technical concepts are to function as concepts of consciousness and sentience, then one cannot neglect our ordinary uses of words.

Science is very serious and important. But if the special significance of science goes to our heads, then our attitude risks undermining the great importance of science for humanity. Here you can read the views of three neuroethicists on these important linguistic issues: Conceptual conundrums for neuroscience.

Pär Segerdahl

Written by…

Pär Segerdahl, Associate Professor at the Centre for Research Ethics & Bioethics and editor of the Ethics Blog.

This post in Swedish

Minding our language

Resolving conflicts where they arise

I believe that many of us feel that the climate of human conversation is getting colder, that it is becoming harder for us to talk and get along with each other. Humanity feels colder than in a long time. At the same time, the global challenges are escalating. The meteorological signs speak for a warmer planet, while people speak a colder language. It should be the other way around. To cool the planet down, humanity should first get warmer.

How can humanity get warmer? How can we deal with the conflicts that make our human climate resemble a cold war on several fronts: between nations, between rich and poor, between women and men, and so on?

Observe what happens within ourselves when the question is asked and demands its answer. We immediately turn our attention to the world and to the actions we think could solve the problem there. A world government? Globally binding legislation? A common human language in a worldwide classless society that does not distinguish between woman and man, between skin colors, between friend and stranger?

Notice again what happens within ourselves when we analyze the question, either in this universalist way or in some other way. We create new conflicts between ourselves as analysts and the world where the problems are assumed to arise. The question itself is a conflict. It incriminates a world that must necessarily change. This creates new areas of conflict between people who argue for conflicting analyses and measures. One peace movement will fight another peace movement, and those who do not take the necessary stand on these enormous issues… well, how should we handle them?

Observe for the third time what happens within ourselves when we have now twice in a row directed our attention towards ourselves. First, we noted our inner tendency to react outwardly. Then we noted how this extroverted tendency created new conflicts not only between ourselves and an incriminated world that must change, but also between ourselves and other people with other analyses of an incriminated world that must change. What do we see, then, when we observe ourselves for the third time?

We see how we look for the source of all conflict everywhere but within ourselves. Even when we incriminate ourselves, we speak as if we were someone other than the one analyzing the problem and demanding action (“I should learn to shut up”). Do you see the extroverted pattern within you? It is like a mental elbow that pushes away a problematic world. Do you see how the conflicts arise within ourselves, through this constant outward reactivity? We think we take responsibility for the world around us, but we are only projecting our mental reflexes.

There was once a philosopher named Socrates. He was likened to an electric ray as he seemed to numb those he was talking to with his unexpected questions, so that they could no longer react with worldly analyses and sharp-witted arguments. He was careful to point out that he himself was equally numbed. He saw the extroverted tendency within himself. Every time he saw it, he became silent and motionless. Sometimes he could stand for hours on a street corner. He saw the source of all conflict in the human mind that always thinks it knows, that always thinks it has the analysis and all the arguments. He called this inner numbness his wisdom and he described it like this: “what I do not know, I do not think I know either.”

Naturally, a philosopher thus numbed could not harbor any conflict, because the moment it began to take shape, he would note the tendency within himself and be numbed. He mastered the art of resolving conflicts where they arise: within ourselves. Free from the will to change an incriminated world, he would thereby have revolutionized everything.

Socrates’ wisdom may seem too simple for the complex problems of our time. But given our three observations of how all conflict arises in the human mind, you see how we ourselves are the origin of all complexity. This simple wisdom can warm a humanity that has forgotten to examine itself.

Pär Segerdahl

Written by…

Pär Segerdahl, Associate Professor at the Centre for Research Ethics & Bioethics and editor of the Ethics Blog.

This post in Swedish

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