Professor Paul Moser discusses some problems with scientism in his book The Evidence for God: Religious Knowledge Reexamined:
5. A DILEMMA FOR SCIENTISM
Our dilemma will bear on positions (i)–(vi), given that it bears on the aforementioned core statements of naturalism satisfied by those positions, namely:
Core ontological naturalism: every real entity either consists of or at least owes its existence to the objects acknowledged by the hypothetically completed empirical sciences (that is, the objects of a natural ontology).
Core methodological naturalism: every cognitively legitimate method of acquiring or revising beliefs consists of or is grounded in the hypothetically completed methods of the empirical sciences (that is, in natural methods).
These are core statements of ontological and methodological naturalism, and they offer the empirical sciences as the criterion for metaphysical and cognitive genuineness. They entail ontological and methodological monism in that they acknowledge the empirical sciences as the single standard for genuine metaphysics and cognition. These core positions therefore promise us remarkable explanatory unity in metaphysics and cognition. Still, we must ask: is their promise trustworthy? For brevity, let’s call the conjunction of these two positions Core Scientism, while allowing for talk of both its distinctive ontological component and its distinctive methodological component.
Core Scientism is not itself a thesis offered by any empirical science. In particular, neither its ontological component nor its methodological component is a thesis, directly or indirectly, of an empirical science or a group of empirical sciences. Neither component is endorsed or implied by the empirical scientific work of physics, chemistry, astronomy, geology, biology, anthropology, psychology, sociology, or any other natural or social empirical science or any group thereof. As a result, no research fundable by the National Science Foundation, for instance, offers Core Scientism as a scientific thesis. In contrast, the National Endowment for the Humanities would be open to funding certain work centered on Core Scientism, perhaps as part of a project in philosophy, particularly in philosophical metaphysics or epistemology.
Core Scientism proposes a universality of scope for the empirical sciences (see its talk of “every real entity” and “every cognitively legitimate method”) that the sciences themselves consistently avoid. Individual sciences are typically distinguished by the particular ranges of empirical data they seek to explain: biological data for biology, anthropological data for anthropology, and so on. Similarly, empirical science as a whole is typically distinguished by its attempt to explain all relevant empirical data and, accordingly, by the range of all relevant empirical data. Given this typical constraint on empirical science, we should be surprised indeed if the empirical sciences had anything to say about whether entities outside the domain of the empirical sciences (say, in the domain of theology) are nonexistent. At any rate, we should be suspicious in that case.
Sweeping principles about the nature of cognitively legitimate inquiry in general, particularly principles involving entities allegedly outside the domain of the empirical sciences, are not the possession or the product of the empirical sciences themselves. Instead, such principles emerge from philosophy or from some product of philosophy, perhaps even misguided philosophy. Accordingly, Core Scientism is a philosophical thesis, and is not the kind of scientific thesis characteristic of the empirical sciences. The empirical sciences flourish, have flourished, and will flourish without commitment to Core Scientism or to any such philosophical principle. Clearly, furthermore, opposition to Core Scientism is not opposition either to science (regarded as a group of significant cognitive disciplines) or to genuine scientific contributions.
Proponents of Core Scientism will remind us that their scientism invokes not the current empirical sciences but rather the hypothetically completed empirical sciences. Accordingly, they may be undisturbed by the absence of Core Scientism from the theses of the current empirical sciences. Still, the problem at hand persists for Core Scientism, because we have no reason to hold that Core Scientism is among the claims or the implications of the hypothetically completed empirical sciences. A general problem is that specific predictions about what the completed sciences will include are notoriously risky and arguably unreliable (even though this robust fact has not hindered stubborn forecasters of science). The often turbulent, sometimes revolutionary history of the sciences offers no firm basis for reasonable confidence in such speculative predictions, especially when a sweeping philosophical claim is involved. In addition, nothing in the current empirical sciences makes it likely that the completed sciences would include Core Scientism as a thesis or an implication. The monopolistic hopes of some naturalists for the sciences, therefore, are hard to anchor in reality.
The problem with Core Scientism stems from its distinctive monopolistic claims. Like many philosophical claims, it makes claims about every real entity and every cognitively legitimate method for acquiring or revising beliefs. The empirical sciences, as actually practiced, are not monopolistic, nor do we have any reason to think that they should or will become so. Neither individually nor collectively do they offer scientific claims about every real entity or every cognitively legitimate method for belief formation. Advocates of an empirical science monopoly would do well to attend to this empirical fact.
The empirical sciences rightly limit their scientific claims to their proprietary domains, even if wayward scientists sometimes overextend themselves, and depart from empirical science proper, with claims about every real entity or every cognitively legitimate method. (The latter claims tend to sell trendy books, even though they fail as science.) Support for this observation comes from the fact that the empirical sciences, individually and collectively, are logically and cognitively neutral on such matters as the existence of God and the veracity of certain kinds of religious experience. Accordingly, each such science logically and cognitively permits the existence of God and the veracity of certain kinds of religious experience. We have no reason, moreover, to suppose that the hypothetically completed empirical sciences should or will differ from the actual empirical sciences in this respect. Naturalists, at any rate, have not shown otherwise; nor has anyone else. This comes as no surprise, however, once we recognize that the God of traditional monotheism does not qualify or function as an object of empirical science. Accordingly, we do well not to assume, without needed argument, that the objects of empirical science exhaust the objects of reality in general. An analogous point holds for the methods of empirical science: we should not assume uncritically that they exhaust the methods of cognitively legitimate belief formation in general.
Proponents of Core Scientism might grant that it is not, itself, a claim of the empirical sciences, but they still could propose that Core Scientism is cognitively justified by the empirical sciences. (A “claim” of the empirical sciences is, let us say, a claim logically entailed by the empirical sciences, whereas a claim justified by the sciences need not be thus logically entailed.) This move would lead to a focus on the principles of cognitive justification appropriate to the empirical sciences. Specifically, what principles of cognitive justification allegedly combine with the (hypothetically completed) empirical sciences to justify Core Scientism? More relevantly, are any such principles of justification required, logically or cognitively, by the (hypothetically completed) empirical sciences themselves? No such principles of justification seem logically required, because the (hypothetically completed) empirical sciences logically permit that Core Scientism is not justified. Whether such principles of justification are cognitively required depends on the cognitive principles justified by the (hypothetically completed) empirical sciences, and the latter matter clearly remains unsettled. We have, at any rate, no salient evidence for thinking that the (hypothetically completed) empirical sciences will include or justify cognitive principles that justify Core Scientism. The burden for delivering such evidence is squarely on naturalists, and it remains to be discharged.
Moser, Paul K.. The Evidence for God: Religious Knowledge Reexamined (pp. 76-80). Cambridge University Press. Kindle Edition.