I was interested because it is such a vocal, but rare, argument against the ludditism, intolerance, bigotry and authoritarianism of postmodernists and their ilk (critical theory, critical race theory, gender studies, deconstructionism, postcolonial theory, multiculturalism, etc.).
Postmodernism, the school of "thought" that proclaimed "There are no truths, only interpretations" has largely played itself out in absurdity, but it has left behind a generation of academics in the humanities disabled by their distrust of the very idea of truth and their disrespect for evidence, settling for "conversations" in which nobody is wrong and nothing can be confirmed, only asserted with whatever style you can muster. Wieseltier concedes the damage done to the humanities by postmodernism "and other unfortunate hermeneutical fashions of recent decades" but tries to pin this debacle on the "progressivism" the humanities was tempted to borrow from science. "The humanities do not progress linearly, additively, sequentially, like the sciences," he avers, in the face of centuries of scholarship and criticism in the humanities that have corrected, enlarged, illuminated, and advanced the understanding of all its topics and texts. All that accumulated knowledge used to be regarded as the intellectual treasure we humanities professors were dedicated to transmitting to the next generation, and Pinker is encouraging us to return to that project, armed with some new intellectual tools—both thinking tools (theories and methods and models and the like) and data-manipulating tools (computers, optical character recognition, statistics, data banks). Wieseltier wants no part of this, but his alternative is surprisingly reminiscent of the just discredited fads; perhaps he has not completely purged his mind of the germs of postmodernism.
Pomposity can be amusing, but pomposity sitting like an oversized hat on top of fear is hilarious. Wieseltier is afraid that the humanities are being overrun by thinkers from outside, who dare to tackle their precious problems—or "problematics" to use the, um, technical term favored by many in the humanities. He is right to be afraid. It is true that there is a crowd of often overconfident scientists impatiently addressing the big questions with scant appreciation of the subtleties unearthed by philosophers and others in the humanities, but the way to deal constructively with this awkward influx is to join forces and educate them, not declare them out of bounds. The best of the "scientizers" (and Pinker is one of them) know more philosophy, and argue more cogently and carefully, than many of the humanities professors who dismiss them and their methods on territorial grounds. You can't defend the humanities by declaring it off limits to amateurs. The best way for the humanities to get back their mojo is to learn from the invaders and re-acquire the respect for truth that they used to share with the sciences.