By the late 19th century, Kierkegaard and Nietzsche had proved the failure of philosophy to establish any shared standard for choosing one way of life over another. This is how Alasdair MacIntyre explained philosophy’s contemporary position of insignificance in society and marginality in the academy. There was a brief window when philosophy could have replaced religion as the glue of society; but the moment passed. People stopped listening as philosophers focused on debates among themselves.
Once knowledge and goodness were divorced, scientists could be regarded as experts, but there are no morals or lessons to be drawn from their work. Science derives its authority from impersonal structures and methods, not the superior character of the scientist. The individual scientist is no different from the average Joe; he or she has, as Shapin has written, “no special authority to pronounce on what ought to be done.”
For many, science became a paycheck, and the scientist became a “de-moralized” tool enlisted in the service of power, bureaucracy and commerce.
Here, too, philosophy has aped the sciences by fostering a culture that might be called “the genius contest.” Philosophic activity devolved into a contest to prove just how clever one can be in creating or destroying arguments.
Today, a hyperactive productivist churn of scholarship keeps philosophers chained to their computers. Like the sciences, philosophy has largely become a technical enterprise, the only difference being that we manipulate words rather than genes or chemicals. Lost is the once common-sense notion that philosophers are seeking the good life — that we ought to be (in spite of our failings) model citizens and human beings.