The other day I happened to catch a few minutes of the movie Inherit the Wind [the 1960 Spencer Tracy version], a film which is essentially a fictionalized version of the Scopes trial of 1925, where a Tennessee public school teacher was convicted of teaching of evolution in the public schools, in violation of then state law. In the film and in the actual trial, the presiding judge forbid the defendant’s attorney from calling witnesses from the scientific community on the grounds that the science was not relevant to the charge, because the question was not about whether the law was accurate, but whether the defendant had violated that law. Scopes was found guilty and fined $100 [equivalent to roughly $1,250 today], but the verdict was later overturned on appeal by a technicality, and Scopes was never re-tried. In 1968, the Supreme Court ruled that prohibition of teaching evolution was unconstitutional because it represented the favoring of one religious view over others [a fact seemingly overlooked or forgotten in the forty years following].
What struck me, however, about both the trial and the film was the underlying problem faced by the scientific community whenever a scientific theory, factual finding, or discovery conflicts with popular or religious beliefs. All too often, the popular reaction is a variation on “shoot the messenger” who bears bad or unpleasant news. The plain fact, which tends to be overlooked, is that a significant proportion, if not an overwhelming majority, of deeply religious individuals who identify themselves as Christians do not trust scientists, or indeed, anyone who does not share their beliefs.
This viewpoint is certainly not limited to Christians, and there are more than a few scientists who do not trust the ability of deeply believing Christians to guide public policy, especially in regard to science and education. The radical factions of Islam are unlikely to trust western secularists on much of anything, and all stripes of militants are going to be skeptical of those who do not share their views of how the world should be.
In essence, one person’s “truth” can all too often be another’s heresy, even when there is overwhelming factual evidence of that truth. That overwhelming factual evidence can be denied is most easily seen in dealing with hard science [regardless of belief, there is far too much evidence of the development of the universe to allow any credibility to the idea that the earth and the cosmos were created in 4004 B.C.], but the problem exists in all areas of human endeavor.
Simply put… how do we know whether what someone says is accurate or truthful? Generally speaking, we weigh what is said against what we know and believe, but how do we know whether what we know and believe is accurate?
The “traditional” answer to that question was the basis for so-called liberal education, where an individual studied a wide range of subjects, questioning and experimenting with facts and ideas and obtaining a broader range of knowledge and perspective. Unfortunately, the increasing complexity and technological basis of modern civilization has resulted in a growing class of individuals who are highly educated in narrower and narrower fields of knowledge, and who believe that they are “knowledgeable” in areas well beyond their education and experience. Some indeed are. Most aren’t.
Nonetheless, the problems remain. How can society educate its citizens so that they can distinguish more accurately between what actually is and was and what they wish to believe that cannot be supported by facts, observation, and verifiable technology and science? And how should society deal with those who wish society’s rules to be based upon beliefs that can be factually shown to be false or inaccurate?




