Is there a crisis of reproducibility in contemporary science?

As seen at Undark and Wired Magazine, a report from unlikely sources regarding a foundational aspect of scientific research:

"David Randall and Christopher Welser are unlikely authorities on the reproducibility crisis in science. Randall, a historian and librarian, is the director of research at the National Association of Scholars, a small higher education advocacy group. Welser teaches Latin at a Christian college in Minnesota. Neither has published anything on replication or reproducibility. But when a report the two men wrote, “The Irreproducibility Crisis of Modern Science,” was published by the National Association of Scholars on Tuesday afternoon, it received a Congressional reception. The launch took place in a House office building on Capitol Hill. The Texas Republican Lamar Smith, chairman of the House science committee and one of the most powerful science policymakers in Washington, spoke at the event. In a statement to Undark, he described the NAS report as an 'important study.'"

Scientism and the future of the humanities

Leon Wieseltier in the New York Times — "And even as technologism, which is not the same as technology, asserts itself over more and more precincts of human life, so too does scientism, which is not the same as science. The notion that the nonmaterial dimensions of life must be explained in terms of the material dimensions, and that nonscientific understandings must be translated into scientific understandings if they are to qualify as knowledge, is increasingly popular inside and outside the university, where the humanities are disparaged as soft and impractical and insufficiently new. The contrary insistence that the glories of art and thought are not evolutionary adaptations, or that the mind is not the brain, or that love is not just biology’s bait for sex, now amounts to a kind of heresy. So, too, does the view that the strongest defense of the humanities lies not in the appeal to their utility — that literature majors may find good jobs, that theaters may economically revitalize neighborhoods — but rather in the appeal to their defiantly nonutilitarian character, so that individuals can know more than how things work, and develop their powers of discernment and judgment, their competence in matters of truth and goodness and beauty, to equip themselves adequately for the choices and the crucibles of private and public life. ... ..."Is all this — is humanism — sentimental? But sentimentality is not always a counterfeit emotion. Sometimes sentiment is warranted by reality. The persistence of humanism through the centuries, in the face of formidable intellectual and social obstacles, has been owed to the truth of its representations of our complexly beating hearts, and to the guidance that it has offered, in its variegated and conflicting versions, for a soulful and sensitive existence. There is nothing soft about the quest for a significant life. And a complacent humanist is a humanist who has not read his books closely, since they teach disquiet and difficulty. In a society rife with theories and practices that flatten and shrink and chill the human subject, the humanist is the dissenter. Never mind the platforms. Our solemn responsibility is for the substance."

Ray Monk on Wittgenstein and scientism

"...Wittgenstein’s thought has made very little impression on the intellectual life of this century. As he himself realised, his style of thinking is at odds with the style that dominates our present era. His work is opposed, as he once put it, to “the spirit which informs the vast stream of European and American civilisation in which all of us stand.” Nearly 50 years after his death, we can see, more clearly than ever, that the feeling that he was swimming against the tide was justified. If we wanted a label to describe this tide, we might call it “scientism,” the view that every intelligible question has either a scientific solution or no solution at all. It is against this view that Wittgenstein set his face."