A few things have reminded me of philosophers' indifference to actual science. The first was my own fault. I linked to this explanation of why glass is transparent, but after second thoughts and a bit longer on Google, the explanation seems completely wrong. I suspect the explanation (if you can follow it) in Wikipedia is the correct one, although (as I constantly remind my readers) you should beware of anything you read in Wikipedia. The second reminder is the supply of amusing and interesting scientific explanations by medieval authors quoted in Longeway's book. All of them are wrong. Grosseteste gives an explanation of thunder that involves hot and cold air mixing, expanding and producing flame, then quenching the flame with an audible explosion (the thunder). Any explanation of thunder that does not involve electricity (and the associated concepts of charge) is clearly wrong. And how about this wonderfully dodgy piece of neuroscience (from Albertus Magnus, quoted in Longeway p.56).
(1) In everyone in which there is an appetite for pain in what opposes him, there is an accession of blood to the heart from the evaporation of gall;
(2) in someone who is angry there is an appetite for pain in what is opposed to him;
(3) therefore, in one who is angry there is an accession of blood to the heart from the evaporation of gall.
The science mentioned by philosophers is often very bad. That in itself does not mean they are indifferent to science, but I believe they are indifferent as well. They are philosophers, and the actual science does not affect any philosophical point being made. I can easily change the example given in my earlier post as follows
Light passes through any substance which neither reflects it nor absorbs it
Glass neither reflects nor absorbs light
Therefore light passes through glass.
I will leave the construction of the corresponding quia form as an exercise. Note also that you would need to combine this with further syllogism involving an account of why glass neither reflects nor absorbs light (a substance absorbs light when its electron orbitals are spaced such that they can absorb a quantum of light (or photon) of a specific frequency, and does not violate selection rules). But none of that matters. The philosophical point is the same. Similarly, we could alter Albert's example to use a favourite example (probably equally dodgy) of modern philosophers of science as follows.
In everyone in which there is an appetite for pain in what opposes him, there is an appropriate stimulation of c-fibers in the hypothalmus
in someone who is angry there is an appetite for pain in what is opposed to him;
therefore, in one who is angry there is an appropriate stimulation of c-fibers in the hypothalmus
Aristotle's point is that every scientific explanation involves interposing a 'middle' B between some empirical truth of the form 'A is C', so we get a demonstration of the form
All B is C
This A is B
Therefore this A is C
which is meant to explain why the empirical truth is really true. All scientific demonstration involves 'finding a middle', and this point can be illustrated whether or not the scientific truth 'All B is C' is bad science or not. This is all about the philosophy of science, not science itself.
Which raises a further interesting point. Given that these medieval philosophers (Grosseteste, Albert, Aquinas, Ockham) were doing philosophy of science, not science itself, does that mean that all the medieval writing about 'science' was really philosophy of science? Which raises the difficult question of whether there really was a scientific revolution in the thirteenth century. And raises yet another question: do we need the philosophy of science, or an approach resembling the one adopted by the Aristotelian philosophers, in order to explain the most fundamental and difficult problems of science? Recall the Aristotelian definition of science: knowledge arrived at by demonstration. What kind of demonstration explains the phenomenon of anger? How do we explain anger in terms of the mechanical stimulation of 'c-fibres'? What kind of stimulation would explain anger at further bouts of quantitative easing by the Federal Reserve? Is philosophical indifference to science, merely indifference to science of a certain kind? But enough for now.