C.S. Lewis, known for his Narnia stories and Christian theology, was deeply interested in the growing power of scientism: the effort to use scientific methods to explain and control every aspect of human life. Lewis was a critic of scientism, which he saw as a materialistic approach attempting to reduce everything to blind, undirected causes. He never attacked science itself, but rather scientism—the idea that natural science methods should be the benchmark for all intellectual disciplines. Lewis believed science could be corrupted, with some pursuing it for power over others. He observed the malignant consequences of deifying science in the 20th century, citing 'Scientific Socialism' (Marxism), and Social Darwinist racial science in Nazi Germany as examples of abuses rooted in scientistic ideas.

Lewis provocatively compared science to magic, calling them 'twins' due to three key similarities. Firstly, both can function as alternative religions. Magic offers a sense of grand vision and meaning beyond everyday life, as seen in popular fantasy stories. Similarly, Lewis observed how science, particularly Darwin's theory of evolution, was turned into a cosmic religion by figures like H.G. Wells, advocating for human evolution and conquest. This trend continues with modern figures like Richard Dawkins and the 'Reason Rally,' where science is presented as a quasi-religion, giving meaning to people's lives and celebrated with event like Darwin Day.

The second similarity between science and magic is their shared encouragement of a lack of skepticism. While magic's credulity might be obvious (e.g., belief in witch doctors), Lewis argued that in the modern world, people would believe almost anything if it was presented as 'science.' He cited Freudianism as a prime example. Lewis initially explored psychoanalysis but rejected Freud's followers' attempts to explain all human behavior through subconscious urges. He argued that if all reasoning is based on subrational urges, then even Freudianism itself is undermined. Lewis satirized Freud in his allegory 'The Pilgrim's Regress,' depicting a 'jail of horrors' where everything is deconstructed, leaving nothing. He also critiqued 'evolutionism,' the popular idea that matter can magically transform into conscious life through blind processes. Lewis, influenced by Henri Bergson, questioned Darwin's ability to explain complex structures like the human eye through natural selection. He highlighted Darwin's own doubts about whether convictions from a mind developed from lower animals could be trustworthy. Lewis concluded that if naturalism and unguided evolution are true, human reason itself cannot be fully trusted, and attributing minds to a mindless process is a sign of gullibility in the name of science.

The third similarity between science and magic is the quest for power. Magicians sought control over the world, and Lewis contended that much of modern science is similarly devoted to power. While acknowledging the good brought by science, he warned that the desire to control could lead to an Orwellian state. Modern science, unlike magic which often failed, has the real potential to control people through drugs and treatments. Without an external ethical framework, this pursuit of power can lead to a bleak future. This concern formed the core of his novel 'That Hideous Strength,' depicting a scientific dictatorship aiming to transform England through a bureaucracy called NICE. The agenda of NICE, including eugenics, biochemical conditioning, and experimentation, reflected the dangerous ideas of scientific social reformers of his time, advocating for 'scientific planning' that discarded traditional ethics. Lewis depicted a world where nothing, including human dignity, is sacred, leading to the horrors of the 20th century. He was alarmed by the rise of scientific authoritarianism and predicted the advent of 'scientocracy,' a government based on a scientific elite dictating societal norms and policies.

Lewis would have rejected the label 'anti-science,' arguing that science is not immune to inspection. He distinguished between various sciences, each with its methods, and emphasized that scientific findings should be subject to critical, rational thinking by everyone. While acknowledging the necessity of scientific expertise for public policy, Lewis insisted it wasn't sufficient. Knowing 'how things work' doesn't dictate 'what ought to be done' or 'what is worth having.' Scientists are not moral philosophers, and their training does not grant them authority on moral and ethical questions, such as acceptable freedoms or spending priorities. Lewis believed that the biggest danger of scientism is the belief that scientific truth is the ultimate truth, fostering a 'power trip' among scientists or politicians who exploit science's prestige to dictate cultural beliefs, government actions, and public policy, dismissing dissenting voices as 'stupid' or 'anti-progress.' Lewis saw this totalitarian impulse as dangerous and emphasized the need to acknowledge the limits of science, suggesting a 'transcendent ethical sphere' and a 'designed universe' that sets moral boundaries. He hoped scientists would rescue science from scientism, leading to a 'regenerate science' that respects human rights, honors dignity, and is no longer the 'magician's twin'.