The problem with Jordan Peterson

He’s not nearly as pro-freedom and pro-reason as he thinks he is.

Andrea Seaman

Jordan Peterson, formerly an obscure professor of psychology at the University of Toronto, has become famous throughout the West. His popularity began with his opposition to oppressive legislation in Canada, which he argues can force people to use certain gender pronouns, and it peaked with the now famous Channel 4 News interview and the release of his book 12 Rules for Life. Peterson presents himself as a defender of science and reason against so-called social-justice warriors and the postmodern left, people who refuse to accept biological realities and the principle of free speech.

His rhetoric is certainly very powerful. His refusal to bow down before a torrent of criticism, from those attempting unjustly to paint him as a right-wing extremist, is inspiring. Combine this with his passionate entreaties towards men to ‘grow the hell up’, take on responsibility for their own lives, and stand straight with their shoulders back, and you can sense why he receives massive support from many young white men who feel besieged by a left that routinely labels them racist, homophobic and pillars of ‘the patriarchy’. This is Peterson’s positive side. Who can disagree with telling men – steeped in our modern culture of snowflakery, low ambitions and self-pity – to man up?

But there are two major problems with Peterson. First, his commitment to free speech is not nearly as strong as he thinks it is. Although he fiercely opposes hate-speech legislation and campus censorship, he has also launched a $1.5million defamation suit against Wilfrid Laurier University because some of its staff compared him to Hitler. Lindsay Shepherd, then a graduate student and teaching assistant at the university, recorded the comments, which were made in a private meeting, and then released them online. Peterson says his lawsuit is intended to ‘convince careless university professors and administrators… to be much more circumspect in their actions and their words’. So watch what you say, professors and administrators of Canada, or Peterson will set the law upon you!

He has since filed a second defamation suit for $1.75million against Wilfrid Laurier University. He argues that the university’s statement about his first lawsuit was libellous: the university claims that his original suit was unjustified because the publicity achieved by the exposés of the unfounded allegations against Peterson boosted his reputation. It also points out that his motivation in pursuing the suit is authoritarian, as demonstrated by his warning that professors and administrators should be more ‘circumspect’ in their words, and that, if anything, Peterson should be suing Shepherd, given she is the one who released the recording.

Peterson also allegedly threatened to sue Kate Manne, an associate professor at Cornell University in the US, the online news platform Vox and Cornell University, all for an interview Manne gave to Vox. In it, she described Peterson’s ideas as misogynistic, among other unflattering epithets. Given Peterson earns millions through his YouTube channel and his book deals, it seems unlikely he is pursuing these cases for the money. Maybe he, who likes to lament the thin-skinned nature of our society, just can’t handle criticism?

The second problem with Peterson is the weakness of his commitment to science and reason. He may continuously talk of ‘the scientific literature’ and the realities of our biological condition, but his understanding of (if not commitment to) science is fundamentally flawed.

Take his discussion of rats. He can’t stop referring to something apparently discovered by the neuroscientist and psychobiologist Jaak Panksepp – that in rats’ brains there is a ‘play circuit’. So, if one little rat play-wrestles with a bigger rat, relays Peterson, then the little rat will stop playing with the big one if the latter does not allow the former to win a certain number of times. This, he claims, is evidence of how ethics emerges out of nature. Ethics, he proposes, is something natural in our brains, as in those of rats. Morality, he suggests, is a product of our neural activity, which tells us how to act.

Peterson here is blurring the line between science and morality. It may well be that the small rat stops playing if the big rat beats it every time. But that is simply how it is, not how it should be. The former is the domain of science, the latter is the domain of ethics. To see ethics in the mechanical workings of nature and unfree beasts is as unscientific as discovering the hand of God in His supposed creation. Morality is simply not an object of scientific investigation. Its existence and properties cannot be proven or disproven by empirical methods.

In this, Peterson reveals that he is mired in scientism, rather than science – and a particularly strange form of scientism at that. He mixes investigation of the material world with investigation of the non-material world, to the detriment of both. He has suggested that ancient depictions of entwined snakes foreshadowed the discovery of the DNA double helix. Here spiritual experiences apparently offer insight into the real nature of fundamental parts of our biological being, and vice versa. It’s almost Deepak Chopra.

For a man so fixated on being academically rigorous, fact-based and reasoned, Peterson talks a lot about spirits, gods, dreams and mysticism. He has suggested that psychedelics can bring on ‘transcendent’ and ‘metaphysical’ experiences. This type of superstition was the very thing the Age of Reason tried to extinguish. Peterson fatally combines science with mysticism. Often when he talks about science he becomes mystical, and then tries to back it up with deep evolutionary or scientific ‘truths’.

It is invigorating to see Peterson fill up stadiums with many people of my generation, capturing their positive spirit of rebellion against PC orthodoxy. But we should be sceptical next time he presents himself as a warrior for free speech, or cites ‘the scientific literature’, or some primeval spirit or other. He’s not nearly as pro-freedom and pro-reason as he thinks he is.

Andrea Seaman is a writer based in Switzerland.

Picture by: Getty.

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