There Is No Theory of Everything
In the preface to “Varieties of Religious Experience,” William James said that it was his belief that “a large acquaintance with particulars makes us wiser than the possession of abstract formulas, however deep.” This was Frank’s pedagogical credo and his teaching moved from particular to particular, often working from the quotations written on small slips of paper and stuck into his pockets, to be pulled out with great dramatic effect. He hated big theories and any kind of metaphysical pretention and he would use little quotations to pick away relentlessly at grand explanations. He used the particular to scratch away at the general, like picking at a scab.
.. Frank’s point is that our society is deeply confused by the occasions when a blue pill is required and not required, or when we need a causal explanation and when we need a further description, clarification or elucidation. We tend to get muddled and imagine that one kind of explanation (usually the causal one) is appropriate in all occasions when it is not.
.. What is in play here is the classical distinction made by Max Weber between explanation and clarification, between causal or causal-sounding hypotheses and interpretation. Weber’s idea is that natural phenomena require causal explanation, of the kind given by physics, say, whereas social phenomena require elucidation — richer, more expressive descriptions. In Frank’s view, one major task of philosophy is help us get clear on this distinction and to provide the right response at the right time.
.. The premise of the paper is twofold: first, there is a gap between how we experience the world — our subjective, conscious experiences (qualia) — and the scientific explanation of the material forces that constitute nature; and, second, that such a gap can potentially be closed through one, overarching theoretical explanation. Frank goes on to point out that if we can imagine such a paper, then we can also imagine papers called “The Big Bang and Me — Closing the Explanatory Gap” or “Natural Selection and Me — Closing the Explanatory Gap.”
.. This is what is called obscurantism, namely that the way things are is not explained by science, but with reference to occult forces like God, all-conquering Zeus, the benign earth goddess or fairies at the bottom of my garden. Now, in order to confront the challenge of obscurantism, we do not simply need to run into the arms of scientism. What is needed is a clearer overview of the occasions when a scientific remark is appropriate and when we need something else, the kind of elucidation we find in stories, poetry or indeed when we watch a movie or good TV (Frank watched a lot of TV).
.. Philosophy is not Neosporin. It is not some healing balm. It is an irritant, which is why Socrates described himself as a gadfly.