JUST BY CHANCE I have been reading a biography of the early sexologist Magnus Hirschfeld and just last night read this quote by him, “Nothing in nature can escape natural law.”
It's not for nothing, though I don't think the author of the biography meant it, that she noted in the beginning of the book that Hirschfeld was a product of the 19th century and, though unusually modern in many aspects of his thought, he was a thoroughly conventional 19th century materialist. I don't think it would have been easy for someone to make much of a splash in the soft-sciences of his time if he hadn't been. Especially in his line of trade.*
The confident assertion by an educated man working in what has to count as certainly the softest of sciences, something which depended entirely on the self-reporting of human beings about not only their sexual activity but their interior sexual consciousness, that "natural law" had some independent existence apart from the PEOPLE who formulated such laws and that such "natural law" which had its basis in the observations of non-living and systems, planets, objects moving and being affected by gravity and other seemingly involuntary forces could have anything to do with his area of study has to count as a monumental leap of faith, not based on religion but based on an ideology that was intrinsically hostile to religion and in that attempt to win out over it, clung on to entirely unfounded articles of faith such as that one.
People like to think of "scientists" such as Hirschfeld who had some progressive ideas about forbidden sexuality in heroic terms He is generally presented as a hero to my fellow LGBTQ+ People.** Also for the extreme opposition to him that the Nazis had, both due to him being Jewish and due to his subject of research but also due to the fact that a number of Nazi Party members had exposed their own homosexuality to him and his colleagues. They were especially targeted by the Nazis for that. And there was a lot to respect in what Hirschfeld did, though certainly not everything. I have to say that the book's reporting of his fears for the direction that Zionism was headed in during his time were prescient.
And a lot of his "science" is as definitively rejected now as an enormous part of what was accepted as even hard science, published in books and journals, taught at universities and colleges and high schools, especially the farther you get from physics and inorganic chemistry. Which shows you just how durable the 19th century notions of "natural law" are.
If 21st century notions of natural law are any more durable, we don't know yet, no more than someone who died an old man in 1935 could have - though if he'd read, for example, the eminent astro-physicist and non-materialist, A.S. Eddington on the topic he might have had a more sophisticated view of what "natural law" is.*** Though you could say the same thing about a lot of current professionals in science, even many a living physicist and, especially, cosmologist.
The "natural law" that we can talk about is a human creation. Just as every aspect of everything we can talk about, write about, make mathematical calculations about, teach about, etc. is a product of human consciousness. And it is nothing like a complete picture of even simple realities. The farther you get from those simple entities, the less scientific the science gets.
* Like all of the social-pseudo-sciences, anything that depends entirely on reports by People of their own unobserved behavior and, ever more so, their internal experience of their own consciousness, can never, ever have anything like the reliability of the observations of planets or molecules or subatomic particles. People lie about their sexual activities, they lie to their partners, they lie to themselves about it. Those lies are so basic to the pretense that what they are doing is science that they are reported as fact in publications held to be science, even as the resulting statistical analyses are mathematically incoherent and impossible. Sexology might be a suitable topic for academic study and publishing but any alleged scientific handling of it is pseudo-science.
See the reports of the numbers of sexual partners of heterosexually identifying males and the different numbers of sexual partners of heterosexually identifying females as only one glaring example. Yet it is published as science.
I would go into the history of political opinion polling and, especially, the notoriously partisan polling results of Republican favoring polling firms but I won't for now. I'd ban political polling and the reporting of them before elections if it were my call.
** I hadn't till last week come across the designation "2SLGBTQ+" and had to look it up. the "2S" means "Two-spirit." Since it was a Canadian source that I found it in, I gather that it's given its first place out of respect for First Nations ideas, which I have no problem with, though it's a bit cumbersome to keep adding to the inclusive term which I prefer, I might adopt it out of respect.
But the complexity of any one of those identities included in that ever expanding acronym shows how pointless and hopeless it is to come up with a real "science" of human sexuality. I often half-joke that I refuse to share a sexual identity with Republican-fascists who like to have sex with men, but that's only half a joke.
*** To get some idea at the extremely tenuous relationship of exact science and the (pseudo-)would-be-sciences, especially something like sexology, take this passage from Eddington's 1928 book The Nature of the Physical World.
As is my current MO, I have inserted breaks for the ease of modern readers who aren't accustomed to reading long paragraphs but I have not changed any words or their order.
It is conceivable that the Mendelian theory of heredity may grow into an independent science of this kind, for it would seem to occupy in biology the same position that the atomic theory occupied in chemistry a hundred years ago. The trend of the theory is to analyze complex individuals into “unit characters.” These are like indivisible atoms with affinities and repulsions; their matings are governed by the same laws of chance which play so large a part in chemical thermodynamics; and numerical statistics of the characters of a population are predictable in the same way as the results of a chemical reaction.
Now the effect of such a theory on our philosophical views of the significance of life does not depend on whether the Mendelian atom admits of a strictly physical explanation or not. The unit character may be contained in some configuration of the physical molecules of the carrier, and perhaps even literally correspond to a chemical compound; or it may be something superadded which is peculiar to living matter and is not yet comprised in the schedule of physical entities. That is a side-issue.
For exact science invokes, or has seemed to invoke, a type of law inevitable and soulless against which the human spirit rebels. If science finally declares that man is no more than a fortuitous concourse of atoms, the blow will not be softened by the explanation that the atoms in question are the Mendelian unit characters and not the material atoms of the chemist.
Let us then examine the kind of knowledge which is handled by exact science. If we search the examination papers in physics and natural philosophy for the more intelligible questions we may come across one beginning something like this: “An elephant slides down a grassy hillside…” The experienced candidate knows that he need not pay much attention to this; it is only put in to give an impression of realism.
But we shall not get much further that way; the nature of the external world is inscrutable, and we shall only plunge into a quagmire of indescribables. Never mind what the two tons refers to; what is it? How has it actually entered in so definite a way into our experience?
Two tons is the reading of a pointer when the elephant was placed on a weighing-machine.
Let us pass on. “The slope of the hill is 60˚.” Now the hillside fades out of the problem and an angle of 60˚ takes its place. What is 60˚?
And so we see that the poetry fades out of the problem, and by the time the serious application of exact science begins we are left with only pointer readings. If then only pointer readings or their equivalents are put into the machine of scientific calculation, how can we grind out anything but pointer readings? But that is just what we do grind out. The question presumably was to find the time of descent of the elephant, and the answer is a pointer reading on the seconds’ dial of our watch.