The Absence of Dogmas Facilitates Scientific Advancement?

Throughout history, the relationship between science, culture, and technological advancement has taken many forms, oscillating between moments of great progress and periods of stagnation. In this context, what role might dogmatism have played? Specifically, have religious doctrines strongly influenced or hindered the individual's potential to exercise free and heuristic logic? This reflection invites an exploration of whether a view of reality that imposes indisputable absolutes has delayed the emergence and adoption of the scientific method. Has the combination of faith and science obstructed, at certain times, the emergence of effective scientific procedures? Furthermore, has the separation between dogma and science contributed to the establishment of a spontaneous thought process that embraces the practical demonstrative method of hypotheses?
From a strictly functional perspective, our modern understanding of human biology, particularly brain synapses, leads us to consider that our capacity to reason, question, and innovate has remained virtually unchanged over recent millennia (referring evolutionarily to the civilizations of which we have historical memory). That is, although cultural and social contexts have shifted, the dimensional passage in which these changes occurred represents a modest period for significant genetic alteration. Therefore, it is possible to assert that humanity possesses a potential of cognitive resources that, within the narrow time frame defining our civic and scientific progress, has not enabled the evolution of our species to modify the ways and conditions of developing our "modus cogitandi, pensandi et operandi." On the other hand, the evolution from primates to hominids is estimated to have occurred between six and eight million years ago, while our species "Sapiens" (in parallel with the Neanderthal) appeared approximately two hundred thousand years ago.
It can thus be stated that the genetic functioning of sensory knowledge, which involves the desire to learn and intellectual curiosity—representing some of the intrinsic factors of human nature—can be considered practically unchanged over the last tens of thousands of years of local ethnic histories. According to this premise, the very system of tradition (whether written or oral) possessed by known civilizations should point the curve of the general evolution of the community itself towards a monotonically increasing and constant function, regardless of the purposes for which such progress has been historically utilized. However, despite such potential, we can observe that the history of science has encountered significant setbacks (to say the least, regressive actions), especially in contexts dominated by religious dogmas: rules and principles have been imposed that were to be deemed indisputable, establishing worldviews so rigid that they obstruct critical thinking. A crucial aspect that helps to understand the relationship between dogmatism and repression is the association of thought itself with political and social power. When a governing system is autarkic and totalitarian, the need to maintain control over the population becomes vital for its survival. In such contexts, ideas and theories that contradict the worldview promulgated by those in power are often perceived not only as intellectual challenges but as direct threats to authority. This dynamic generates a defensive reaction, in which the institutions of power employ repression as a tool to stifle any dissent.
It is certainly not novel to provide examples of how totalitarian regimes, through the suppression of dissidents and the censorship of ideas, attempt to consolidate their influence and silence those who dare to question the dominant thought. This does not stop at the mere elimination of political opponents but extends to the eradication of scientists and intellectuals who propose scientific or conceptual theories contrary to the official line. Censorship and the extermination of ideas have always been cornerstones of such administrative systems: in this context, dogma becomes not only a set of beliefs but also a tool for social control: the more rigid and absolute the dogma, the greater the level of repression aimed at preserving consensus and the apparent unity of society, thereby creating a hostile environment for freedom of thought and innovation. It thus becomes clear that the conjunction of political totalitarianism and religious thought represents the ideal environment for imposing one's power over others, as well as justifying it through a supernatural acquiescence.
History is, therefore, dotted with episodes in which scientists and thinkers have been obstructed or persecuted for questioning dominant religious doctrines, a phenomenon that extends to various cultures and religions around the world. An emblematic case could be the condemnation of Galileo Galilei, one of the fathers of the modern scientific method, who represents a key and contemporary example: he supported a heliocentric model of the solar system in contrast to the geocentric Ptolemaic view upheld by the Church, whose reaction was to silence him and put him on trial. It is noted that the heliocentric model seems to have been known during the Hellenistic period, as historically documented by the "Antikythera Mechanism," which is considered a true differential calculator of planetary orbits and lunar cycles, and was practically forgotten by scientific thought until it was discovered last century in the wreck of a ship likely sunk around 100 BC. Even in this latter case, the question arises: was such obscurantism due to a lack of a proven scientific method, or was it in favor of dogmas aligned with the most widely held contemporary beliefs?

A few, albeit significant examples illustrate how a mass dogmatic culture has effectively delayed the pursuit of scientific truth.
Greek Philosophers and Polytheistic Religion:
In ancient Greece, many philosophers, such as Anaxagoras and Socrates, opposed traditional religious beliefs. Anaxagoras proposed that the Sun was a large mass of incandescent metal rather than a deity, advocating a decidedly more rational view of the cosmos. Socrates, on the other hand, investigated definitions of virtue and justice, incurring the wrath of religious authorities for his skepticism regarding the traditional deities of Greece. He was consequently sentenced to death in 399 BC for "corrupting the youth."
Arab Thinkers during the Middle Ages:
During the early Islamic period, thinkers such as Al-Farabi, Ibn Sina (Avicenna), and Ibn Rushd (Averroes) made significant contributions to philosophy and science. However, some of their writings were later suppressed, particularly by the theologian Al-Ghazali, who criticized the use of reason in contrast to religious faith. Al-Ghazali, through his work "The Incoherence of the Philosophers," argued that rational knowledge could not compete with divine revelation. The ideas of Ibn Rushd were harshly condemned, and his writings were burned in several regions of the Islamic empire, thereby blocking potential scientific progress.
Giordano Bruno and the Church:
Even more than Galileo, Giordano Bruno, a philosopher and cosmologist of the late Renaissance, expressed theories that challenged the religious doctrines of his time, positing an infinite universe and asserting the existence of other inhabited worlds. His vision of the universe and denial of certain Christian doctrines led him to be tried by the Inquisition. In 1600, he was sentenced to death and burned at the stake in Rome, Campo de' Fiori square.
Traditional Chinese Astronomical System:
In imperial China, the Confucian tradition and associated beliefs were dominant. The Chinese cosmologist Zhang Heng (78–139 AD) made significant discoveries in astronomy, leading him to develop a planetary system much closer to the heliocentric model than traditional Ptolemaic models. Although there was no direct persecution, like in Europe, a lack of scientific recognition and resistance to innovation created an environment that discouraged progress in favor of traditional doctrines, effectively expressing a cultural dogmatic rigidity.
The Copernican Revolution and Reactions in Other Cultures:
In other civilizations as well, the proposal of a heliocentric model of the solar system by Nicolaus Copernicus was met with skepticism and hostility. For instance, in Tokugawa Japan (1603–1868), modern astronomical ideas were delayed by the strong influence of Confucianism and Buddhism, which emphasized a geocentric view of the universe. Western ideas were often restricted and censored, obstructing the spread of scientific thought.
The Case of Hypatia of Alexandria:
Hypatia, a mathematician and philosopher of the 4th century AD, serves as another significant example. Living at a time when Christianity was becoming the dominant religion, Hypatia was a fervent advocate of Platonic philosophy and science. Her influence and teaching made her a target for religious fanatics. In 415 AD, she was brutally murdered by a Christian mob, symbolizing the increasing tension between science, philosophy, and religion.
Louis Pasteur and the Germ Theory:
Though not persecution in the traditional sense, in the 19th century, Louis Pasteur faced significant opposition from some members of the scientific and religious communities regarding his theories on the germicity of diseases. The skepticism from many doctors and scientists towards studies and research on bacteria was rooted by traditional medical doctrines and an obsolete understanding of healthiness, demonstrating how even in relatively recent times, ideological stagnation could hinder the acceptance of new scientific ideas.
These examples collectively underscore the pervasive impact of dogmatism on scientific inquiry throughout history. They illustrate how rigid belief systems, whether religious political or cultural, can create environments that stifle critical thinking, suppress innovative ideas, and ultimately delay the advancement of knowledge. This complex interplay between dogma, authority, and scientific progress continues to be relevant today, urging contemporary society to reflect on the importance of maintaining an open and questioning mindset in the pursuit of truth.

Returning to the historical context, up until the Hellenistic era, there was a flourishing of schools of thought, some of which were abandoned during the Middle Ages. Nonetheless, this period also saw numerous technical advancements: between the 5th and 15th centuries, there were significant developments in agriculture, such as the introduction of the heavy plow, which allowed for more thorough soil cultivation, and the adoption of crop rotation, which improved agricultural yields. These innovations contributed to population growth and greater community stability. However, this technological growth did not translate into the adoption of a true scientific method. Aristotelian philosophy, which had dominated Western thought for centuries, was notably dogmatic: the idea that truth could be derived merely from the observation of the natural world and rational analysis limited the reliance on experimentation. Medieval scholars focused on the interpretation of ancient texts rather than the development of new theories based on direct experimentation with nature.
A paradigmatic example of such thinking is scholasticism, the medieval Christian philosophy that developed the so-called "scholastic method." The fundamental characteristic of this doctrine consisted of illustrating and defending truths of faith through the use of reason, which was held in positive regard. To this end, it prioritized the systematization of existing knowledge over the creation of new understanding. It was permeated by an Aristotelian worldview and tended to see as irrelevant any approach not linked to pure philosophical reflection, placing empirical investigation on a secondary level. This resulted in profound resistance to innovations that could have emerged from a rigorous scientific method. Indeed, while heuristic methods are not incorrect, they produce multiple hypotheses based on human intuition; it is only through practical experimentation that erroneous hypotheses can be excluded, and verified ones can be deepened.
It took until the 1600s to transition to this experimental phase: alongside the already mentioned Galileo, Francis Bacon is also cited as a precursor for his inductive method, which, although deficient in applied mathematics for measurement, postulated the importance of observation and experimentation.

Reflecting on the potential that could have emerged in the absence of entrenched dogmas or ideologies leads us to consider the scientific advancements that never occurred in certain historical epochs and might have manifested had science been embraced more openly. Imagine, for instance, a social and political context in which ideas and thoughts free from preconceptions found a hearing even in the Middle Ages, when the possibility for critical thought already existed but was stifled. Had rigid assumptions not been strictly imposed, many discoveries could have arisen centuries earlier. Progresses such as the periodic table of elements could have been conceived and verified: classical thinkers like Democritus had already hypothesized that matter was composed of atoms; however, their ideas were largely overlooked in favor of interpretations that were more philosophical than scientific or practical regarding the natural world, in the sense that the atom was seen as a concept that, having been previously expressed, did not require further investigation, thus the question of its physical form went unchallenged. It was not until 1869 that the Russian chemist Dmitry Ivanovich Mendeleev compiled a periodic table that allowed for the classification of elements based on their chemical properties. In a broader and freer context, we could have achieved deep chemical understanding centuries earlier, when some elements had already been identified by alchemists and philosophers; a scientific consciousness could have been established that would have led to disregarding supposed magical properties of such experiments in favor of a more objective and comprehensive account. This could have resulted in a technological leap that would have blossomed into applications embracing mathematics and, consequently, physics and engineering. Had science enjoyed an environment free from prejudices, we might have witnessed the manifestations of an industrial revolution around the year 1000 AD, well before the one that occurred in the 18th century. Imagining all this a thousand years in advance, while it is a counterfactual historical hypothesis, invites us to reflect on the untapped potentials of the accumulated knowledge in the ancient world: considering the historical context and existing inventions, we can deduce how a combination of factors, along with the availability of advanced technologies, could have predated the construction of far more advanced machines for the time. The prerequisites were already present: during the Hellenistic period, the ingenious inventor Hero of Alexandria designed a steam-powered machine known as the "aeolipile." This simple yet ingenious device utilized the principles of heat and steam conservation to generate rotary motion, thereby implementing the concept of power transmission. Had this technology found a durable practical application, it is possible that humanity could have anticipated, for instance, the construction of the steam engine.
However, realistically speaking, contextualizing the historical period, social and cultural structures were still dominated by an agrarian worldview, which meant that the very concept of mechanization, particularly the replacement of human labor with motorized devices, was contrary to prevailing purposes and beliefs. Industrialization would have required not just scientific innovation but also a cultural predisposition to embrace and develop such technologies. Therefore, it is not surprising that the historical context in which the steam engine would be accepted came centuries later, when the idea of facilitating production speed, mechanized manufacturing, and so forth was considered. Such advances therefore led to a leap forward in architectural and engineering domains, including the construction of large buildings and large-scale production facilities, which effectively laid the groundwork necessary for an industrial society.

Let all this serve as a warning for the current times: indeed, in the cyclical nature of history, human events tend towards recurrence. Even today, we have totalitarian governmental systems, and contemporary daily life presents examples of censorship or disinformation. All these issues originate in the human mind itself, as it is the individual who, out of conviction or purpose, creates dogmas in their thought. It is therefore not difficult, even in our interconnected technological world, to face theories whose calling "anti-scientific" definitions are vastly reductive. Indeed, propositions supported by well-established methodologies, painstakingly developed over centuries, which have led to increasingly accurate definitions of reality, are often treated on par with, if not less than, any opinion.The primary cause of this phenomenon is attributed to a rising trend of widespread "backward illiteracy." Yet, one might pose the question: is this also a dogma?