Introduction

This article seeks to document my ongoing exploration of diverse worldviews, particularly those outside of Western paradigms, and their influence on how societies create and validate knowledge. I have long sought a model for understanding the universe that acknowledges both external realities and our subjective experiences within it. Scientific knowledge cannot be entirely objective; it is inevitably shaped by specific socio-historical contexts. Unfortunately, this nuanced view is often overlooked in contemporary discussions of Western science.

Growing up in Calgary, Alberta, which lies within the traditional territory of the Blackfoot Nation, I was distanced from Indigenous knowledge due to my European settler heritage and education system. Consequently, my understanding of Indigenous perspectives was limited, reflecting the dominant colonial values of my upbringing. The cultural framework I inherited was not organically developed from the land I lived on but was imposed through colonization.

My engagement with Betty Bastien's insightful work, Blackfoot Ways of Knowing, and collaboration with Indigenous colleagues has significantly enriched my understanding of various scientific philosophies, particularly Indigenous epistemologies, outside the prevailing Western framework.

In examining Indigenous worldviews, I recognize an intrinsic dialectical nature that acknowledges the interplay between subject and object in understanding the universe. This parallels Marxist perspectives, which also adopt a dialectical and materialist approach to the natural world. Thus, Marxism can offer a lens through which to appreciate Indigenous viewpoints that have often been marginalized or dismissed since the arrival of Europeans.

I believe that both Marxist and Indigenous perspectives can serve as complementary tools to combat the alienation experienced under settler capitalism. They can empower us to reclaim our agency in relation to all forms of life and the environment.

Friedrich Engels articulated that "freedom is the recognition of necessity," underscoring that true freedom comes from acknowledging our interconnectedness with the natural world. My liberation is contingent upon recognizing my reliance on both people and the broader ecological system that sustains us.

Reclaiming science for ourselves and our communities can not only enhance living conditions amidst various crises but also mend our relationships with one another and the environment. This reclamation is vital as we redirect our collective efforts toward a more balanced, sustainable, and equitable world, addressing the numerous global challenges we currently face.

A Crisis of Trust

Recent events underscore a growing distrust in science within capitalist societies. The collective response to the Covid-19 pandemic, marked by skepticism towards scientific guidance on masking, distancing, and vaccinations, has resulted in significant loss of life and long-term disabilities. Additionally, the worsening climate crisis, evidenced by increasing natural disasters, highlights the consequences of our failure to heed scientific evidence regarding ecological limits.

I contend that one major factor contributing to this erosion of trust is the manner in which science is taught. The quality of science education directly shapes individuals’ perceptions of what science is and its significance, which affects our collective belief in its truths. If students view science as a process of inquiry and validation rather than a mere compilation of facts to memorize, they may be better equipped to understand and trust scientific findings.

Deficiencies in science education have led to widespread uncertainty about the scientific process, contributing to the current epistemological crisis. Many individuals struggle to discern fact from fiction, a situation exacerbated by a discourse rife with misinformation and an absence of nuance. While skepticism is a valuable trait for evaluating new information, its current manifestation regarding credible science has intensified political polarization, benefiting those who thrive on division.

Reflecting on my own educational journey, I find it remarkable that I completed both my undergraduate and graduate studies in science without ever engaging with the philosophy of science. This lack of critical exploration into the purpose and implications of scientific inquiry plays a significant role in the trust crisis we face today. Understanding the "why" behind science is crucial for addressing this epistemological challenge.

Inadequate Education

In teaching science, we adequately cover various disciplines and topics but often neglect the fundamental questions of why we pursue these areas of study. Current educational practices tend to emphasize the "what" over the "why," and when the latter is addressed, it is often framed in a narrow context that lacks depth. For instance, students may learn chemistry primarily to secure employment, without exploring the broader implications of chemical inquiry. Are we pursuing chemistry solely for profit, or to create substances that alleviate human suffering?

To address this issue, integrating a Marxist perspective into science education is essential. Without a historical materialist approach, we fail to recognize our place within the scientific enterprise and the role science plays in our social history. Science should be viewed as a collective process through which we learn about the world and meet our needs.

Science has traditionally been perceived as objective and detached, but this view neglects the social and historical contexts from which scientific knowledge emerges. Scientific phenomena do not exist in isolation; they are influenced by the relationships between observers and the observed. Recognizing these interconnections is essential for a more comprehensive understanding of science.

Western science often seeks to isolate variables to control them, a practice that frequently serves capitalist interests rather than societal needs. This control-centric approach can lead to a disconnection from the motivations behind scientific inquiry. As Ian Malcolm from Jurassic Park aptly noted, scientists may become so focused on what they can do that they forget to consider whether they should do it. Science ought to serve the public good, promoting genuine human flourishing and fostering harmony with the ecosystems we inhabit.

A Primer on Marxism

Marxism provides a scientific framework for understanding both natural and human history. Developed primarily by Karl Marx and Friedrich Engels in the late 19th century, it consists of two interconnected concepts: dialectical materialism and historical materialism.

Dialectical materialism posits that our material reality is fundamentally dialectical, highlighting the interplay between subject (human beings) and object (the external world). Our attempts to meet basic human needs through production influence our environment, while our environment shapes our ability to fulfill those needs. This perspective contrasts with Hegelian dialectics, which prioritizes ideas over material conditions.

Historical materialism asserts that history is shaped by the organized movements of oppressed classes throughout social development. Progress emerges from class antagonisms, resolved through changes in modes of production. Our methods of meeting societal needs—whether through hunting, agriculture, or industry—are shaped by these historical contexts.

Under capitalism, private property limits the working class's influence over production, resulting in alienation from both labor and the natural world. Science, in this context, often becomes a tool for profit rather than a means to meet societal needs. Capitalism reinforces the notion of humanity's separation from nature, despite our integral role within the broader ecosystem.

Marxian Science

Adopting a dialectical and historically materialist approach to science can provide a holistic understanding of life, nature, and history. This perspective emphasizes that science is a social phenomenon arising from human social history and natural conditions. Recognizing the socially constructed nature of scientific inquiry helps dismantle the myth of objectivity and fosters an understanding of the relationship between observer and observed.

This divide in how we perceive science can be traced back to the artificial separation between STEM fields and the arts. While STEM seeks to understand the external world, the arts explore our subjective experiences. If society continues to view science as detached and objective, it risks perpetuating a stereotype of scientists who fail to consider the societal implications of their work. We must choose whether to use science to benefit the capitalist system or to address the collective needs of humanity.

Regrettably, many scientists prioritize industry interests over public welfare, often due to the pressures of capitalism. This misalignment is disheartening, particularly when scientific inquiry could serve as a powerful force for the common good. For instance, a Canadian energy company sought to develop a plan for mining an ecologically significant wetland, despite potential irreversible damage. Such decisions reflect a broader trend of prioritizing profit over environmental stewardship, a practice that undermines our planet's future.

The absence of historical materialism in science education contributes to a disconnect between individuals and the scientific process. We often fail to recognize our engagement with science in daily life, overlooking its role as a social practice aimed at meeting our needs. Historical knowledge informs our understanding of scientific principles, and recognizing this interconnectedness can help demystify science for all.

Science for Liberation

By embracing a Marxist viewpoint, science education can shift from rote memorization to a focus on understanding the "why" behind our studies. This approach empowers students to actively engage with science as a tool for collective benefit. As Marx asserted, the goal of philosophy—and by extension, science—is not merely to comprehend the world but to change it.

Our current education systems often prioritize understanding over empowerment, allowing corporate interests to shape scientific inquiry. A genuine grasp of science should facilitate human flourishing and drive movements toward sustainable practices. Science reveals the detrimental effects of capitalism on our relationship with nature, yet we often remain complacent rather than taking action.

Recognizing our participation in the scientific process is crucial for addressing the epistemological crisis we face. Science has become an elitist institution, disconnected from the realities of working-class lives. The influence of capital on scientific inquiry has stifled democratic engagement in determining research priorities, leading to widespread distrust in an institution that fails to meet societal needs.

To reclaim science for the people, we must acknowledge our shared struggles and work toward a future that prioritizes human liberation. This involves reestablishing science as a collective endeavor, one that serves the public good and promotes sustainability in our relationship with the planet.