Theoretical physicist Marcelo Gleiser, recipient of the 2019 Templeton Prize. Credit: Eli Burakian Dartmouth College. The Muslim Times has the best collection of articles on the theme of religion & science
Source: Scientific American
In conversation, the 2019 Templeton Prize winner does not pull punches on the limits of science, the value of humility and the irrationality of nonbelief
Marcelo Gleiser, a 60-year-old Brazil-born theoretical physicist at Dartmouth College and prolific science popularizer, has won this year’s Templeton Prize. Valued at just under $1.5 million, the award from the John Templeton Foundation annually recognizes an individual “who has made an exceptional contribution to affirming life’s spiritual dimension.” Its past recipients include scientific luminaries such as Sir Martin Rees and Freeman Dyson, as well as religious or political leaders such as Mother Teresa, Desmond Tutu and the Dalai Lama.
Across his 35-year scientific career, Gleiser’s research has covered a wide breadth of topics, ranging from the properties of the early universe to the behavior of fundamental particles and the origins of life. But in awarding him its most prestigious honor, the Templeton Foundation chiefly cited his status as a leading public intellectual revealing “the historical, philosophical and cultural links between science, the humanities and spirituality.” He is also the first Latin American to receive the prize.
Scientific American spoke with Gleiser about the award, how he plans to advance his message of consilience, the need for humility in science, why humans are special, and the fundamental source of his curiosity as a physicist.
[An edited transcript of the interview follows.]
Scientific American: First off, congratulations! How did you feel when you heard the news?
Marcelo Gleiser: It was quite a shocker. I feel tremendously honored, very humbled and kind of nervous. It’s a cocktail of emotions, to be honest. I put a lot of weight on the fact that I’m the first Latin American to get this. That, to me anyway, is important—and I’m feeling the weight on my shoulders now. I have my message, you know. The question now is how to get it across as efficiently and clearly as I can, now that I have a much bigger platform to do that from.
You’ve written and spoken eloquently about nature of reality and consciousness, the genesis of life, the possibility of life beyond Earth, the origin and fate of the universe, and more. How do all those disparate topics synergize into one, cohesive message for you?
To me, science is one way of connecting with the mystery of existence. And if you think of it that way, the mystery of existence is something that we have wondered about ever since people began asking questions about who we are and where we come from. So while those questions are now part of scientific research, they are much, much older than science. I’m not talking about the science of materials, or high-temperature superconductivity, which is awesome and super important, but that’s not the kind of science I’m doing. I’m talking about science as part of a much grander and older sort of questioning about who we are in the big picture of the universe. To me, as a theoretical physicist and also someone who spends time out in the mountains, this sort of questioning offers a deeply spiritual connection with the world, through my mind and through my body. Einstein would have said the same thing, I think, with his cosmic religious feeling.
Right. So which aspect of your work do you think is most relevant to the Templeton Foundation’s spiritual aims?
Probably my belief in humility. I believe we should take a much humbler approach to knowledge, in the sense that if you look carefully at the way science works, you’ll see that yes, it is wonderful — magnificent! — but it has limits. And we have to understand and respect those limits. And by doing that, by understanding how science advances, science really becomes a deeply spiritual conversation with the mysterious, about all the things we don’t know. So that’s one answer to your question. And that has nothing to do with organized religion, obviously, but it does inform my position against atheism. I consider myself an agnostic.
Why are you against atheism?
I honestly think atheism is inconsistent with the scientific method. What I mean by that is, what is atheism? It’s a statement, a categorical statement that expresses belief in nonbelief. “I don’t believe even though I have no evidence for or against, simply I don’t believe.” Period. It’s a declaration. But in science we don’t really do declarations. We say, “Okay, you can have a hypothesis, you have to have some evidence against or for that.” And so an agnostic would say, look, I have no evidence for God or any kind of god (What god, first of all? The Maori gods, or the Jewish or Christian or Muslim God? Which god is that?) But on the other hand, an agnostic would acknowledge no right to make a final statement about something he or she doesn’t know about. “The absence of evidence is not evidence of absence,” and all that. This positions me very much against all of the “New Atheist” guys—even though I want my message to be respectful of people’s beliefs and reasoning, which might be community-based, or dignity-based, and so on. And I think obviously the Templeton Foundation likes all of this, because this is part of an emerging conversation. It’s not just me; it’s also my colleague the astrophysicist Adam Frank, and a bunch of others, talking more and more about the relation between science and spirituality.
[youtube https://www.youtube.com/watch?v=iAm0KHgFwTM&w=700&h=385%5D