Science can be considered a religion in the full technical sense of the word. While religions can take on various forms, making it difficult to provide a definitive definition, they can be recognized by their societal functions. There are three primary functions that religions perform, which overlap to some extent. Firstly, religions provide a cosmology, which explains the universe’s origin, characteristics, and humanity’s place in it. Secondly, they provide a system of ethics, which distinguishes right from wrong and specifies what good people should believe and how they should behave. Thirdly, they provide legitimation of the social order, presenting political elites as favored by the gods, protective of righteous people, and responsible for furthering the divine plan on Earth. Today, science increasingly performs these social functions.
Science serves as a cosmology, purporting to explain the origin of the cosmos, beginning with the Big Bang, and humans’ position in nature as a product of natural selection. However, its ideas are not necessarily true, just as those of other religions are not true, despite their claims. They are merely the current way of looking at things infused with cultural bias and transformed into dogma. Nonetheless, science may be closer to the truth than previous religions, taking us a few steps closer to perfect enlightenment and understanding of the universe that humans will one day have.
Science also serves as a system of ethics, with scientism emerging as a body of sacred knowledge, such as the law of conservation of momentum, which cannot be challenged any more than the Ten Commandments can be challenged. Science emerges as a form of thought control and a potential tool for social and ideological control, telling people what they need to believe and how to behave. The climate change movement plays a significant role in this regard, linking human sins of greed and selfishness to a forthcoming catastrophic collapse of society and the biosphere, the “scientistic apocalypse.” This threatened apocalypse and people’s attitudes towards it separate the righteous from the sinful, with science supposedly proving that eating meat and jetting off on holiday are wrong and wicked.
Finally, science provides legitimation of the political order, a classic function of religion. The globalist organizations ally themselves with science as they attempt to direct the policies of world governments, and science is appealed to by those governments as they sell the measures to their populations. Grassroots activists who have absorbed this message similarly appeal to science as their motivation when they campaign for new forms of public morality and social change, often linking it to their political opinion. Science has achieved ideological capture of the kind of people who might normally resist the political order, turning them into allies and supporters of the programs being pushed through by the elites. Just like Christianity, science has gone from an intellectual rebellion to a means of acclimatizing the masses to their own subordination.
In conclusion, religion is a ubiquitous feature of human sociality, and the three functions mentioned above need to be performed by something. Societies need an understanding of their place in the universe, people need a moral metric by which they can assess themselves as just and feel aligned with their peers, and elites need to be able to justify their privileges by presenting themselves as performing important duties, saving the world from chaos. Science has increasingly taken on these functions, making it a religion in the full technical sense of the word.