Rick Searle has some very interesting paragraphs at the end of his review of Tyler Cowen's Average is Over (bolded emphasis mine):
For Cowen much of science in the 21st century will be driven by coming up with theories and correlations from the massive amount of data we are collecting, a task more suited to a computer than a man (or woman) in a lab coat. Eventually machine derived theories will become so complex that no human being will be able to understand them. Progress in science will be given over to intelligent machines even as non-scientists find increasing opportunities to engage in “citizen science”.Come to think of it, lack of intelligibility runs like a red thread throughout Average is Over, from “ugly” machine chess moves that human players scratch their heads at, to the fact that Cowen thinks those who will succeed in the next century will be those who place their “faith” in the decisions of machines, choices of action they themselves do not fully understand. Let’s hope he’s wrong on that score as well, for lack of intelligibility in human beings in politics, economics, and science, drives conspiracy theories, paranoia, and superstition, and political immobility.Cowen believes the time when secular persons are able to cull from science a general, intelligible picture of the world is coming to a close. This would be a disaster in the sense that science gives us the only picture of the world that is capable of being universally shared which is also able to accurately guide our response to both nature and the technological world. At least for the moment, perhaps the best science writer we have suggests something very different. To her new book, next time….
Yes, the unknown and the unknowable gives us the creeps. Why? An obvious answer is that what we don't know might very well be harmful.
But I think that's only part of it. I think the unknowability is itself bothersome independently of anything that may be lurking behind it. I think that's how our nervous system is. Why that's so, I do not know. It seems to be the 'other side' of our ability to make up (often arbitrary) stories about anything. Whatever it is that freed our minds of the tyranny of the present, also left us wide open to the terrors of the unknown. And it is the terror of the unknown, more than anything else, that has driven long-term cultural evolution. That's why Searle's review caught my attention.
Science will always possess a gap in its knowledge into which those so inclined will attempt to stuff their version of a creator. If George Johnson is right we may reach a place where that gap, rather than moving with scientific theories that every generation probe ever deeper into the mysteries of nature may stabilize as we come up against the limits of our knowledge. God, for those who need a creating intelligence, will live there.There is no doubt something forced and artificial in this “God of the gaps”, but theologians of the theistic religions have found it a game they need to play clinging as they do to the need for God to be a kind of demiurge and ultimate architect of all existence. Other versions of God where “he” is not such an engineer in the sky, God as perhaps love, or relationship, or process, or metaphor, or the ineffable would better fit with the version of reality given us by science, and thus, be more truthful, but the game of the gaps is one theologians may ultimately win in any case.Religions and the persons who belong to them will either reconcile their faith with the findings of science or they will not, and though I wish they would reconcile, so that religions would hold within them our comprehensive wisdom and acquired knowledge as they have done in the past, their doing so is not necessary for religions to survive or even for their believers to be “rational.”For the majority of religious people, for the non-theologians, it simply does not matter if the Big Bang was inflationary or not, or even if there was a Big Bang at all. What matters is that they are able to deal with loss and grief, can orient themselves morally to others, that they are surrounded by a mutually supportive community that acts in the world in the same way, that is, that they can negotiate our human world.