Friday, February 03, 2012

B. Alan Wallace, PhD - Meditations of a Buddhist Skeptic

This is a cool excerpt from B. Alan Wallace's new book, Meditations of a Buddhist Skeptic: A Manifesto for the Mind Sciences and Contemplation - this was posted at Noetic Now, February, 2012, from the Institute of Noetic Sciences.

Meditations of a Buddhist Skeptic

“Among scientists and Buddhists, there are many who are willing to question their most deeply rooted assumptions in terms of both beliefs and valid methods of inquiry.” — Meditations of a Buddhist Skeptic

The establishment of the Church Scientific [a term coined by biologist Thomas Henry Huxley (1825–95), one of the founders of the journal Nature] in the late nineteenth century was an attempt to replace Christianity and all other religions with a new, all-encompassing vision of reality. With the many advances of science since the sixteenth century, the role of God in nature was replaced by a series of scientific discoveries, first in the fields of physics and astronomy, then in geology, and finally in biology. Only those areas that could not be explained scientifically were left to theology and a “God of the gaps.” At the start of the twenty-first century, many believed that there was simply no need for God or religion of any kind to explain the whole of the natural world.

The historical development that has resulted in this triumph of the scientific worldview began with the first great scientific revolution in the physical sciences, launched by Copernicus, Kepler, Galileo, and Newton. The second great revolution took place in the biological sciences, ignited by Darwin and Wallace’s theory of natural selection. Only after these two great scientific developments was a science of the mind initiated in the late nineteenth century. In light of this historical evolution of science, it was inevitable that the Church Scientific would come to insist that all mental phenomena emerge solely from biological processes, that all of life emerged from inorganic physical processes, and that the universe as a whole inexplicably emerged from a mindless, lifeless singularity at the dawn of time.

By the mid-nineteenth century, the methods and theories of physics were well established as the dominant paradigm for the natural sciences as a whole. So it was only “natural” for biologists to conclude that life originally formed from the inorganic stuff that is the domain of physics. And by the time the mind sciences began to develop, psychologists, behaviorists, and cognitive neuroscientists naturally concluded that the mind is formed from the organic matter that is the domain of biology. In the scientific worldview, the universe began with the emergence of lifeless, unconscious configurations of matter and energy; over the course of billions of years, these gave rise to living organisms, which gradually evolved into conscious, sentient beings. Although many fundamental questions remain concerning the origins of life and of consciousness, scientists take a “matter-of-the-gaps” approach, assuming that any future discoveries will necessarily take place within their familiar, materialistic framework. Anything else is unthinkable.
 Read the whole article/excerpt.

2012 Online Consciousness Conference



If it's February, it must be time for the annual Online Conference Conference. There is a ton of good stuff - as always - including an invited talk from Bernard Baars, originator of Global Workspace Theory.

The papers can be found here.

Consciousness Online Program - 2012

The fourth online consciousness conference is scheduled to take place February 17-March 2, 2012. This years’ contributed papers (not commentaries) can be found here: [link]. Feel free to read them before the conference begins but don’t forget to come back February 17th to join in the discussion!

Invited Talk
Bernard Baars, The Neuroscience Institute
Global Workspace Theory: Six Necessary Conditions for Consciousness

Special Session on Attention, Awareness, and Expectation organized by the Donders Institute for Brain, Cognition, and Behavior
  1. Floris P. de Lange, Donders Institute for Brain, Cognition and Behavior
    Shaping perception by attention and expectation
  2. Jacqueline Gottlieb, Columbia University
    Decision mechanisms for attention
  3. Marisa Carrasco, NYU
    Attention Alters Perception
Special Session on Action Consciousness organized by Myrto Mylopoulos, The Graduate Center CUNY

  1. Élisabeth Pacherie, Institut Jean Nicod
    Time to Act: The Dynamics of Agency
       
  2. Chris Frith, Wellcome Trust Centre for Neuroimaging
    Explaining Delusions of Control: The Comparator Model 20 Years On
Special Session on the Developmental Conditions of Self Consciousness organized by James Dow, Hendrix College
  1. Radu J. Bogdan, Tulane University
    Self-Consciousness: Executive Design, Sociocultural Grounds
      Commentators:
      Kyle Ferguson Gradiate Center, CUNY
      Robert Lurz, Brooklyn College, CUNY 
       
  2. Peter Carruthers, University of Maryland Evolving Self-Consciousness
      Commentators:
      Joel Smith, University of Manchester
      JeeLoo Liu, California State University, Fullerton
Contributed Sessions
  1. Katalin Balog, Rutgers University Newark Psychology, Neuroscience, and the Consciousness Dilemma
    Commentator:
    Bénédicte Veillet, University of Michigan-Flint
    Elizabeth Schechter, Washington University St. Louis 
     
  2. Wesley Buckwalter, The Graduate Center, CUNY & Mark Phelan, Lawrence University Does the S&M Robot Feel Guilty?
    Commentator:
    Justin Sytsma, East Tennessee State University 
     
  3. Glenn Carruthers, Macquarie University and Elizabeth Schier, Macquarie University & Berlin School of Mind Brain Dissolving the Hard Problem of Consciousness
    Commentator:
    Janet Levin, University of Southern California
    Ellen Fridland, Berlin School of Mind and Brain & Humboldt University of Berlin
    Jennifer Matey, Florida International University 
     
  4. Pete Mandik, William Paterson University Conscious-State Anti-Realism
    Commentators:
    Alex Kiefer, The Gratuate Center, CUNY
    Daniel Kostic, Berlin School of Mind and Brain 
     
  5. Barbara Montero, The Graduate Center, CUNY Must Physicalism Entail the Supervienence of the Mental on the Physical?
    Commentator:
    Robert Howell, Southern Methodist University
    Gene Witmer, University of Florida
    Frank Jackson, Australia National University & Princeton University 
     
  6. Adrienne Prettyman, University of Toronto Empty Thoughts: An Explanatory Problem for Higher-Order Theories of Consciousness
    Commentator:
    Richard Brown, LaGuardia College, CUNY 
     
  7. John Schwenkler, Mount St. Mary’s University Vision, Self-Location, and the Phenomenology of the ’Point of View’
    Commentator:
    Kranti Saran, Harvard & Jawaharlal Nehru University
    James Stazicker, NYU
    John Campbell, UC Berkeley 
     
  8. Miguel Sebastian, University of Barcelona Experiential Awareness: Do You Prefer It to Me?

Thursday, February 02, 2012

Authors@Google: Rich DeMillo - Abelard to Apple (The Future of Higher Education)


Rich DeMillo believes the current higher education system is obsolete and needs to be changed - drastically - to bring it into the 21st century. He offers Apple's iTunes U and MIT's OpenCourseWare as examples of where higher education needs to look for a model of reform. His book is Abelard to Apple: The Fate of American Colleges and Universities.




Abelard to Apple
The vast majority of American college students attend two thousand or so private and public institutions that might be described as the Middle--reputable educational institutions, but not considered equal to the elite and entrenched upper echelon of the Ivy League and other prestigious schools. Richard DeMillo has a warning for these colleges and universities in the Middle: If you do not change, you are heading for irrelevance and marginalization. In Abelard to Apple, DeMillo argues that these institutions, clinging precariously to a centuries-old model of higher education, are ignoring the social, historical, and economic forces at work in today's world. In the age of iTunes, open source software, and for-profit online universities, there are new rules for higher education. DeMillo, who has spent years in both academia andin industry, explains how higher education arrived at its current parlous state and offers a road map for the twenty-first century. He describes the evolving model for higher education, from European universities based on a medieval model to American land-grant colleges to Apple's iTunes U and MIT's OpenCourseWare. He offers ten rules to help colleges reinvent themselves (including "Don't romanticize your weaknesses") and argues for a focus on teaching undergraduates. DeMillo's message--for colleges and universities, students, alumni, parents, employers, and politicians--is that any college or university can change course if it defines a compelling value proposition (one not based in "institutional envy" of Harvard and Berkeley) and imagines an institution that delivers it. 

Documentary - Reality and the Extended Mind



I'm not quite sure what to make of this video - my gut tells me that this is another misrepresentation of real science. There is a lot of validity to the extended mind philosophy, but I am not convinced that it leads to believing that awareness/consciousness (of the human variety) is foundational in our universe - but Buddhism has claimed our minds are extensions of the Universe for 2500 years or more.
Our culture is on the verge of an astonishing breakthrough; that awareness is the true currency of reality and that our minds are an extension of the cosmos.

This non-profit documentary is loosely based on a much more in-depth book, Reality and the Extended Mind. This book embarks on a journey through research from a range of scientific fields that now indicate the necessity of a radical new understanding of consciousness and reality. This landmark book will be published through the International Consciousness Research Laboratories Press (ICRL) this year (2012).

For more information subscribe to my newsletter at Adrian D Nelson.
Here is more information from Nelson's website:
-Adrian D. Nelson is a philosopher, journalist, author and documentary filmmaker and from Nottingham, England. His professional interests are in consciousness, its origins and its apparently extended characteristics. He is a member of the Society for Scientific Exploration (SSE), the International Consciousness Research Laboratories (ICRL) and the PEAR Tree. As an author, he explores the sociological and philosophical implications of modern scientific research within these areas.-                                                                                                                                                              
Adrian’s book Reality and the Extended Mind will soon be released.                                                                                                     
Does all consciousness share a single origin? What is the nature of reality?

In this book we embark on a journey through  modern scientific research from a range of fields that calls for a radical new understanding of consciousness and reality. We will investigate the far-reaching implications of this research to our understanding of reality and to our selves as developing social beings.

This is an area often misunderstood and misrepresented. This book explores the emergence of a new paradigm of consciousness in an open-minded yet rational manner, allowing the reader to grasp the concepts and implications.

Our culture is on the verge of an astonishing breakthrough; that awareness is the true currency of reality and that our minds are an extension of the cosmos.

Here is the introduction to the short documentary from Top Documentary Films.

Reality and the Extended Mind

Reality and the Extended MindFrom the author: The inspiration came from many years of personal research into a range of scientific fields including consciousness and psi research, psychology, biology, cosmology, quantum physics and philosophy of mind.

This documentary focuses on experiments exploring what is known by researchers as psi phenomena. These are anomalous extended properties of consciousness that have been measured under experimental conditions by highly qualified scientists.

Their existence signal far-reaching implications to our understanding of both consciousness and reality itself.

The Reality and the Extended Mind documentary is loosely based on a highly researched and in-depth book by the same title.

Watch the full documentary now (playlist – 34 minutes)


Bookforum - Social contract theory for Occupiers

Another collection of links related to the #Occupy movement from the folks at Bookforum.

Wednesday, February 01, 2012

Kenneth Folk - Enlightenment for the Rest of Us


Enlightenment for the Rest of Us


This video is from last year's Buddhist Geeks conference - Kenneth Folk talks here about enlightenment (or its pursuit) by people who have lives and families. You can read the transcript at the site if you's prefer not to watch/listen.

Enlightenment for the Rest of Us


The following video took place at the Buddhist Geeks Conference in 2011, and was part of a series of live talks, each 20 minutes in length.

Talk Description: Drawing from Buddhism, neuroscience, and personal experience, Kenneth Folk explains that enlightenment is a natural aspect of human development that is available to everyone.




Open Culture - 30 Renowned Writers Speaking About God & Reason

This is very cool - and of course it comes from Open Culture, the curators of cool on the web. Some of the writers featured include Douglas Adams, Isaac Asimov, Iain Banks, Roddy Doyle, and no collection would be complete without Christopher Hitchens.

Enjoy - this is frequently fascinating.

As an added bonus, in the summary below, there are links to a two part video of 100 academics, mostly scientists, talking about their perspectives on God and reason.

30 Renowned Writers Speaking About God & Reason

January 30th, 2012



This past summer, Jonathan Pararajasingham, a neurosurgeon in London, created a montage of 100 renowned academics, mostly all scientists, talking about their thoughts on the existence of God. (Find it in two parts here and here.) Now’s he back with a new video, 30 Renowned Writers Speaking About God. It runs 25 minutes, and it offers as much a critique of orthodox religious belief as it does a literary tribute to humanism and rationalism. Isaac Asimov, Arthur C. Clarke, Salman Rushdie (who kindly tweeted us this weekend), Margaret Atwood, Philip Roth — they all make an appearance. The full list of writers appears below the jump.

And, before we close, let me say this. Whenever we post videos like these, we get the question. Why the occasional focus on atheism/rationalism/humanism? And the simple answer comes down to this: If you cover writers, academics and scientists, the thinking skews in that direction. Yes, there are exceptions, but they are in shorter supply. But if someone pulls them together and makes a montage, we’ll likely feature it too. H/T RichardDawkins.net

Note: As you may have noticed, we have been experiencing intermittent outages over the past couple of days. Our host, Dreamhost, has been stumbling more than we’d like. So we’re figuring out alternatives and hopefully making a move soon. Our apologies for the inconvenience!


1. Sir Arthur C. Clarke, Science Fiction Writer
2. Nadine Gordimer, Nobel Laureate in Literature
3. Professor Isaac Asimov, Author and Biochemist
4. Arthur Miller, Pulitzer Prize-Winning Playwright
5. Wole Soyinka, Nobel Laureate in Literature
6. Gore Vidal, Award-Winning Novelist and Political Activist
7. Douglas Adams, Best-Selling Science Fiction Writer
8. Professor Germaine Greer, Writer and Feminist
9. Iain Banks, Best-Selling Fiction Writer
10. José Saramago, Nobel Laureate in Literature
11. Sir Terry Pratchett, NYT Best-Selling Novelist
12. Ken Follett, NYT Best-Selling Author
13. Ian McEwan, Man Booker Prize-Winning Novelist
14. Andrew Motion, Poet Laureate (1999-2009)
15. Professor Martin Amis, Award-Winning Novelist
16. Michel Houellebecq, Goncourt Prize-Winning French Novelist
17. Philip Roth, Man Booker Prize-Winning Novelist
18. Margaret Atwood, Booker Prize-Winning Author and Poet
19. Sir Salman Rushdie, Booker Prize-Winning Novelist
20. Norman MacCaig, Renowned Scottish Poet
21. Phillip Pullman, Best-Selling British Author
22. Dr Matt Ridley, Award-Winning Science Writer
23. Harold Pinter, Nobel Laureate in Literature
24. Howard Brenton, Award-Winning English Playwright
25. Tariq Ali, Award-Winning Writer and Filmmaker
26. Theodore Dalrymple, English Writer and Psychiatrist
27. Roddy Doyle, Booker Prize-Winning Novelist
28. Redmond O’Hanlon FRSL, British Writer and Scholar
29. Diana Athill, Award-Winning Author and Literary Editor
30. Christopher Hitchens, Best-Selling Author, Award-Winning Columnist

Stuart Kauffman - On The Inadequacy Of The Empiricist Tradition In Western Philosophy


This post from Stuart Kauffman comes from NPR's 13.7 Cosmos and Culture blog. Here is a possible thesis: "Without being and doing, no knowing could have emerged in evolution. The empiricist tradition misses this central issue, thus is deeply inadequate."
I find myself beginning to realize that the philosophy that I studied, from Descartes to Hume to Kant to Russell to logical positivism and the early Wittgenstein, and perhaps the late Wittgenstein of the Investigations, is seriously inadequate.

It starts with Descartes who conceived of his task to be a lone mind who would doubt all that could be doubted to find that which could not be doubted about what that single mind can know about the world. The emphasis is on "knowing."

Then we come to Hume of the Scottish Enlightenment, essaying to understand "Human Understanding." How can we know the world? By sense impressions, welded together in "bundles," in which the "self," or "I," itself disappears as just a bundle of perceptions: roughly, "all I am aware of is a jumble of sequential awareness," I am aware of no 'I'."
 Kant seeks the conditions of knowing in the inner conditions of the mind, categories of perception such as space and time. He considers the phenomenal world we can know and behind it the noumenal world we can never know.

Russell brings us sense data such as "red here" and the tone, "A flat now," then sense data statements, "For Kauffman, 'red here' is true," and hopes that his recently developed predicate calculus working on sense data statements will allow philosophers to build a maximally reliable way of knowing the world, constructed out of sense data statements linked by logic, including quantifiers such as "there exists" and "for all."

To early Wittgenstein's famous "Tractatus": "The world is the collection of true facts" about that world.

On to logical positivism: "Only those statements (about the world) are meaningful which are empirically verifiable," which, ironically drove Western philosophy, yet whose founding statement just noted is not itself empirically verifiable.

The "empiricist tradition" sought and seeks to elucidate how we know the world.

What is wrong?

In the beginning, 5 billion years ago, no life existed on the forming planet. Either life started here or arrived from elsewhere. Let's assume the former. As a concrete working hypothesis let's take collectively autocatalytic sets of polymers like peptide sets, RNA sets, or DNA sets, all realized experimentally, in some bounding membrane like a liposome. For example Gonen Ashkenazi has a 9 peptide (small protein) collectively autocatalytic set reproducing happily in his Ben Gurion University lab.

So what?

So existing as a self reproducing system in a universe that is non-ergodic, (not repeating) above the level of atoms, where most complex things will never exist, is the first condition of life. "Knowing" is not yet a condition.

But that protocell typically lived in an environment with toxic and food molecules. By hook or crook, say by semipermiable membranes, the protocell "discriminated" poison from food and admitted only the latter, thanks to natural selection on evolving protocells.

We now have the rudiments of agency and knowing. The protocell evolved to do something, i.e., discriminate and admit food and block poison. This discrimination required rudimentary "knowing" and hence "semantics", without invoking consciousness.

What the empiricist tradition entirely misses is living existence and agency. Without the existence of the protocell, there is no evolutionary point in knowing. Without agency there is no use in knowing. Suppose, per contra, that the protocell could discriminate poison from food, but could not selectively block the first and admit the second. It would fail natural selection's harsh sieve.

Without being and doing, no knowing could have emerged in evolution. The empiricist tradition misses this central issue, thus is deeply inadequate.

In summary of this first point: Without being and agency, knowing is both pointless and would not arise in evolution.

Not only do we not know what will happen, we often do not even know what can happen.

But the empiricist tradition runs into a still deeper problem. In past posts I have discussed Darwinian preadaptations, where we cannot prestate their emergence in evolution. This has led my colleagues, senior mathematician, Giuseppe Longo, his post doctoral fellow, Mael Montevil, both of the Ecole Polytechnique, Paris, and myself to submit a paper also posted on ArXiv, entitled, "No entailing laws, but enablement in the evolution of the biosphere."

This article is radical. It claims that no law entails the evolution of the biosophere. The grounds for this include the fact that we cannot prestate the ever newly emerging relevant variables in evolution that selection reveals, therefore the very phase space of evolution changes in ways we cannot know beforehand, so we can write no laws of motion for the evolving biosphere, nor, lacking knowledge of the boundary conditions, could we integrate those laws of motion even were to to have them.

These deep issues mean that often not only do we not know what will happen, as when we flip a fair coin 10,000 times and do not know how many heads will come up, but here know all the possible outcomes, so can construct a probability measure. In evolution we do not even know what can emerge in the Adjacent Possible of the becoming of evolution, so can construct no probability measure for we do not know the sample space of all the possibilities, thus not only do we not know what will happen, we do not even know what can happen.

The empiricist tradition is ignorant of this profound limitation to knowledge "beforehand" as the biosphere "becomes."

Even pragmatism, which seeks to unify knowing and doing, falls prey to this last issue: We often do not even know what can happen. Pragmatism takes no account of this feature of our living world.

Hume famously argued that one cannot deduce "ought" from "is." This is the naturalistic fallacy. But Hume is thinking only of a knowing subject, firmly in the empiricist tradition started by Descartes. Hume ignores agency.

I wrote an entire book, Investigations, attempting to define agency. My try: "A molecular autonomous agent is a self-reproducing system able to do at least one work cycle."

A bacterium swimming up a glucose gradient for food is an agent, reproduces and the rotating flagella is just one of the work cycles the bacterium does. All living cells fulfill the above definition.

But once there is agency, ought enters the universe. If the bacterium is to successfully get food, it "ought" to e.g., swim up the sugar gradient. Without attributing consciousness, one cannot have "actings" without "doing them wisely or poorly," hence ought.

In short, the empiricist tradition, in ignoring agency, wishes to block us from "ought," when we cannot have doing without "ought." The root of the issue is "doing" versus merely "happening," a topic in a near future post.

We need to rethink many problems in philosophy to take account of the issues above.

Upaya Dharma Podcasts - Awakening to Buddha Nature - Whole Series


This is an interesting and informative series from Upaya Zen Center. There are 18 parts, so I am only sharing the first link - the rest of thinks are below.

John Dunne & Beate Stolte: 01-18-12: Awakening to Buddha Nature (Part 1)

Speakers: John Dunne & Beate Stolte
Recorded: Wednesday Jan 18, 2012

Series Description: The continuity between ordinary consciousness and the fully awake state of Buddhahood is called Tathagatagarbha or “Buddha Nature.” What is this “Buddha Nature”, and how can it be actualized in one’s everyday experience? Asking these and other questions, and using various modes of inquiry to do so, we will explore what is essential to the realization of Buddha Nature. We will consider what is already known about this Buddha principle in various traditions, the ways we know, as well as the emotional framework of that knowledge.

During the retreat John Dunne will teach Buddhist Philosophy and the Dharma in his brilliant and humorous way, which makes it easily accessible for western practitioners. This retreat is appropriate for beginners and long-time practitioners. Sensei Beate will lead morning and evening meditation and will give meditation instructions.

John Dunne is an associate professor in the Department of Religion at Emory University, where he is Co-Director of the Encyclopedia of Contemplative Practices and the Emory Collaborative for Contemplative Studies. He was educated at the Amherst College and Harvard University, where he received his Ph.D. from the Committee on the Study of Religion in 1999. 

His work focuses on various aspects of Buddhist philosophy and contemplative practice. In Foundations of Dharmakirti’s Philosophy (2004), he examines the most prominent Buddhist theories of perception, language, inference and justification. His current research includes an inquiry into the notion of “mindfulness” in both classical Buddhist and contemporary contexts, and he is also engaged in a study of Candrakirti’s “Prasannapada”, a major Buddhist philosophical work on the metaphysics of “emptiness” and “selflessness.” His recently published work includes an essay on neuroscience and meditation co-authored with Richard J. Davidson and Antoine Lutz. He frequently serves as a translator for Tibetan scholars, and as a consultant, he appears on the roster of several ongoing scientific studies of Buddhist contemplative practices.

Sensei Beate Genko Stolte is a Zen teacher and the first Dharma successor of Roshi Joan Halifax in the lineage of Taizan Maezumi Roshi. Born in Germany, she has practiced Zen for more than 20 years and was priest-ordained in the lineage of Shunryu Suzuki Roshi (“Zen Mind, Beginners Mind”). She has degrees in business administration and fiscal law. She has lived, practiced, and taught in Zen Buddhist communities in the United States, Switzerland and Germany and visited Japan for Zen Buddhist studies. As a co-founder of a German Buddhist Study Center, she served as president of the board for ten years as well as director.

To access the entire series, please click on the link below:

Awakening to Buddha Nature Series: All 18 Parts

Play

Awakening to Buddha Nature Series: All 18 Parts

Recorded: Sunday Jan 29, 2012

The 18 part series Awakening to Buddha Nature is now published. Also, please note that the Jan 18th dharma talk (episode # 561, titled: Faith and Reason) was an introduction to this series.

You can access the desired part of the series by clicking on its link below:

Awakening to Buddha Nature Series: Part 1
Awakening to Buddha Nature Series: Part 2
Awakening to Buddha Nature Series: Part 3
Awakening to Buddha Nature Series: Part 4
Awakening to Buddha Nature Series: Part 5
Awakening to Buddha Nature Series: Part 6
Awakening to Buddha Nature Series: Part 7
Awakening to Buddha Nature Series: Part 8
Awakening to Buddha Nature Series: Part 9
Awakening to Buddha Nature Series: Part 10
Awakening to Buddha Nature Series: Part 11
Awakening to Buddha Nature Series: Part 12
Awakening to Buddha Nature Series: Part 13
Awakening to Buddha Nature Series: Part 14a
Awakening to Buddha Nature Series: Part 14b
Awakening to Buddha Nature Series: Part 15
Awakening to Buddha Nature Series: Part 16
Awakening to Buddha Nature Series: Part 17
Awakening to Buddha Nature Series: Part 18

Tuesday, January 31, 2012

Salon - So what if America is the most religious nation?

In this article, Salon author Bernard Starr argues that while America may be the most religious nation in the developed world, that is hardly represented in how we treat our citizens. In all fairness, this is more an indictment of our government than our churches - at the local level the churches do a lot to help the weak and the poor, but the Federal Government does very little anymore in this realm, mostly as a result of Republican politics.

The real challenge is to balance being like Jesus in our caring for the weak and the poor with the fact the government is not always the best way to do this, especially when the federal budget is bloated and debt-ridden.

So what if America is the most religious nation?

if you compare creed and deed, the claim is hollow

 
America the religious
Polls consistently tell us that America is the most religious nation in the industrialized world. More that 90 percent of our population say they believe in God, and that they pray regularly. The figure may even be higher when adding the majority of Americans who claim to be atheists but pray, one-third of them often, according to a Baylor University survey.

A Rice University study of 275 scientists at 21 “elite” research universities in the United States found that while 61 percent declared themselves atheists or agnostics, 17 percent have attended church services. Whether genuine devotees, just hedging their bets or doing it for the children (as some say), there’s little doubt that America is a religious nation.

But does professing religious beliefs translate into acting in accord with religious principles? Isn’t behavior the true test? In his New Testament epistle, James expressed the Christian view that “faith without works is dead.” Similarly, Judaism calls for “mitzvahs” — good deeds. And Islam requires acts of charity. Poet Ralph Waldo Emerson offered this challenging formula for sincerity: “Go put your creed into your deed.”

How do creed and deed match up? The 2011 report card for religious America.

More people are slipping into poverty in the United States. The Associated Press recently reported that the U.S. poverty rate rose to a new record of 49.9 million — 16 percent of the U.S. population — based on a more comprehensive Census Bureau measure of poverty. That’s a leap over the 46.2 million previously reported, which was called the highest number in the 52 years the bureau has been publishing figures on poverty.

The number of working poor continues to increase. Today, nearly 1 out of every 3 families in the United States is considered to be “low income” According to the just released 2010-2011 policy brief of the ”Working Poor Families Project” the number of working poor in the United States is higher than ever before seen and “continues to increase at a staggering pace.”

Statistics from the Coalition for the Homeless reveal that 3.5 million Americans are homeless each year with 730,000 homeless on any given night. Of that number, 100,000 are homeless veterans. And children make up 23 percent of the homeless on any given night. Also, 770,000 homeless children are registered in public education systems.
Keep reading - the statistics are staggeringly bad.

Donna Orange - Beyond Instinct & Intellect: Modern Psychoanalysis

I posted this video a while back, but I just watched it again - Donna Orange has been one of the theorists most closely aligned with Robert Stolorow and his intersubjective systems theory of psychoanalysis (see Working Intersubjectively: Contextualism in Psychoanalytic Practice, with Stolorow and George Atwood).

A major aspect of the new model of psychoanalysis that Orange and Stolorow (and others) work with is the intersubjective relational elements of development and adult relationships, especially as it manifests in the therapeutic alliance. In this perspective, the therapist is no longer a blank slate onto whom the client projects transferences and "hidden drives," but rather, an integral part of the therapeutic dyad, a participant with the client in healing developmental wounds.




Beyond Instinct & Intellect: Modern Psychoanalysis from The New School on FORA.tv


Beyond Instinct & Intellect: Modern Psychoanalysis
George Hagman, author of Aesthetic Experience: Beauty, Creativity, Donna Orange, author of Emotional Understanding, and Thinking for Clinicians, debate the future of psychoanalysis.

They ask whether or not a cross-disciplinary approach is possible in approaching psychotherapy.

George Hagman

George Hagman is the author of Aesthetic Experience: Beauty, Creativity and the Search for the Ideal, and is faculty at National Psychological Association for Psychoanalysis. He has published numerous articles. He is the director of Clinical Outpatient Services, Southwest Connecticut Mental Health System.

Dr. Donna Orange

Donna Ornage is Faculty, Training, and Supervising Analyst at Institute for the Specialization of Relational Psychoanalytic Psychology in Rome, as well as faculty and supervising analyst at The Institute for the Study of Subjectivity in New York. She has co-authored two works, Worlds of Experience (2002), and Working Intersubjectively, as well as authored on her own, Emotional Understanding, and Thinking for Clinicians.

Musicians@Google: Joshua Bell & Jeremy Denk

Awesome - Joshua Bell is a fabulous musician. I first became aware of his talent through an experiment he participated in for the Washington Post.
Will one of the nation's greatest violinists be noticed in a D.C. Metro stop during rush hour? Joshua Bell experimented for Gene Weingarten's story in The Washington Post (Video by John W. Poole)



Here is the Google video.




Musicians@Google: Joshua Bell & Jeremy Denk
Musicians Joshua Bell and Jeremy Denk visit Google's New York, NY office to performed a few selections from their new album "French Impressions." After the performance, Bell and Denk chat with Google's Eileen Naughton about their collaboration.

On their new album "French Impressions," Grammy-award-winning violinist Joshua Bell and his longtime friend and recital partner, pianist Jeremy Denk offer a passionately nuanced interpretation of works by Saint-Saëns, Ravel and Franck. "French Impressions" boasts a number of milestones: it's Bell's first CD of sonatas since joining Sony Classical in 1996; it is Bell and Denk's first recital album together, and it's the first commercial recording made at the Musical Instrument Museum in Phoenix.

Joshua Bell has enchanted audiences worldwide with his breathtaking virtuosity and tone of rare beauty. His restless curiosity and multifaceted musical interests have taken him in exciting new directions which have earned him the rare title of "classical music superstar." Often referred to as the poet of the violin, Bell is the recipient of the Avery Fisher Prize and is the newly named Music Director of The Academy of St. Martin in the Fields. Bell first came to national attention at the age of 14 in a highly acclaimed orchestral debut with Riccardo Muti and the Philadelphia Orchestra. His Carnegie Hall debut and a recording contract further confirmed his presence in the music world. Today he is equally at home as a soloist, chamber musician, orchestra leader and composer who performs his own cadenzas to several of the major concerto repertoire.

American pianist Jeremy Denk has steadily built a reputation as one of today's most compelling and persuasive artists with an unusually broad repertoire. He has appeared as soloist with many major orchestras, including the Atlanta, Dallas, Houston, New World, St. Louis, and San Francisco Symphonies, the Philadelphia Orchestra, Orchestra of St. Luke's, Orpheus Chamber Orchestra, and London Philharmonia.

Monday, January 30, 2012

NPR - Can Ketamine Offer 'Almost Immediate' Relief From Depression?

The other day I posted some convincing arguments against the effectiveness of conventional SSRI antidepressants in treating depression. What that argument comes down to is the lack of evidence that depression is connected to low serotonin levels - what seems more likely is that raising serotonin levels essentially creates a "high" that masks the depression.

However, over the last several years there is increasing evidence that a drug never intended to treat mood disorders may be the most effective antidepressant ever developed. That drug is ketamine, and anesthetic - but it is also a popular (and illegal) club drug known as "Special K."

We have no idea how this drug really works, but it works far better than any current antidepressant developed specifically for that purpose. We suspect, at this point, that ketamine may alter - increase - the communication between neurons. This is far more rapid than the possible outcome from SSRI's, which depends on the creation of new neurons for any possible efficacy.

I've posted research supporting the use and efficacy of ketamine in the past, but there is a new article on NPR's site, Shots: NPR's Health Blog.
Ketamine has been used as an anesthetic for decades. It's also a widely popular but illegal club drug known as "Special K." When administered in low doses, patients report a rapid reduction in depression symptoms.
Huw Golledge/flickr

Ketamine has been used as an anesthetic for decades. It's also a widely popular but illegal club drug known as "Special K." When administered in low doses, patients report a rapid reduction in depression symptoms.

There's no quick fix for severe depression.

Although antidepressants like Prozac have been around since the 1970s, they usually take weeks to make a difference. And for up to 40 percent of patients, they simply don't work.

As a result, there are limited options when patients show up in an emergency room with suicidal depression.

The doctors and nurses at Ben Taub General Hospital in Houston say they see this problem every day.

You can get a sense of what they're up against by visiting the cavernous, bustling emergency center at Ben Taub, which is part of the massive Texas Medical Center. More than 100,000 patients a year get emergency care here, and about 5,000 of them need psychiatric evaluation.
 The hospital's 24-hour Psychiatric Emergency Center gets a steady stream of people with suicidal depression, says Charlzetta McMurray-Horton, who is in charge of mental health nursing.

Ben Taub General Hospital in Houston sees 100,000 emergency patients a year, 5,000 of whom need psychiatric evaluation.
Ben Taub General Hospital

Ben Taub General Hospital in Houston sees 100,000 emergency patients a year, 5,000 of whom need psychiatric evaluation.

"If the police bring them in, they're going to come through this door," McMurray-Horton says, pointing to one entrance. "If the ambulance brings them in, they're going to come through this door," she says, pointing to a different entrance.

And one of the challenges in treating these severely depressed patients is that there simply isn't any drug that provides quick relief, says Anu Matorin, medical director of the Psychiatric Emergency Center.

Matorin talks about one recent patient. The woman had suffered bouts of depression since college, Matorin says. But after she had a baby, it became severe. She stopped eating and sleeping. She began to think about suicide.

Finally, the woman made a desperate call to her mother, Matorin says.

"She was very emotional, very tearful, not making sense," Matorin says. "She says, 'I just can't take it anymore. I don't know how to feed the child.' The mother could hear the infant crying in the background."

The family called 911, and the woman arrived at the hospital with a police escort. Matorin says she evaluated the woman and put her on antidepressants.

Then came the hard part, Matorin says. She knew the drugs might help the woman eventually. But they weren't going to do anything about her suicidal thoughts during the next few critical days.

So Matorin did the only thing she could for her patient. She admitted her to the hospital's locked inpatient unit.

I ask to see the facility, so McMurray-Horton takes me there.

'Keep Them Safe, Keep Them Alive'

The unit can handle 20 patients, and its main room is warmer, softer and more colorful than you might expect. Think Holiday Inn, without any sharp objects or hard edges.

But there's no avoiding the fact that this is a place where safety is paramount and privacy isn't, says McMurray-Horton. Shatterproof plastic windows around the nurses' station provide unobstructed sightlines to pretty much everywhere.

"Patients don't want to be here," says McMurray-Horton, explaining that about three-quarters of them are in the unit because they have been deemed a threat to themselves or someone else.

So it's not surprising that our tour of the unit is interrupted by the loud protests of one enraged patient.

Units like this are necessary in part because drugs for depression don't work fast enough to help someone in the early days of a crisis, Matorin says.

And McMurray-Horton says staff members here have a simple goal for patients in crisis: "Keep them safe, keep them alive until they're in a different space."

Counseling can help, McMurray-Horton says. So can family. And she says most people in crisis just start to feel better after a few days in a place where staff make sure that "they stay in, and the world stays out."

That was certainly true of the depressed young mother that Matorin admitted. She got better and went home several days later.

But that woman probably could have skipped the hospital stay altogether if the drugs used to treat depression were as quick and effective as, say, painkillers, Matorin says.

If drugs were more effective, "I think it would transform psychiatric care and really eliminate some of the stigma and fear and concern about treatment," she says.

'A Completely Different Mechanism'

A growing number of scientists think it won't be long before psychiatric care is transformed.

And they are particularly excited about an experimental drug that is being tried in the NeuroPsychiatric Center next to Ben Taub hospital.

It's here that drug researchers are studying a drug that's unlike anything now used to treat depression. And they're giving it to patients who haven't done well on existing drugs.

One of these patients is Heather Merrill, who speaks to me in a small conference room that is part of the large and very busy outpatient clinic.

Merill is 41, with three kids and a nice house in the suburbs.

"I've suffered from depression for most of my adult life," she says. "It got to the point where I kind of felt like there wasn't going to be anything that was going to be able to help me."

At times her depression gets so bad that she can't take care of her family or even herself, she says.

And that's how she was feeling the day before, she says, when doctors placed an IV in her arm and began to administer a drug.

Because it was part of an experiment, there were two possibilities. The drug could have been just a sedative. Or it might have been something called ketamine.

Ketamine has been used for decades as an anesthetic. It also has become a wildly popular but illegal club drug known as "Special K."

Mental health researchers got interested in ketamine because of reports that it could make depression vanish almost instantly.

In contrast, drugs like Prozac take weeks or even months. And the frustrating thing is that depression medications really haven't changed much since Prozac arrived in the 1970s, says Sanjay Mathew from Baylor College of Medicine, who is in charge of the ketamine study at Ben Taub.

"Everything since then has been essentially incremental," he says. "There have been tweaks of existing molecules."

But ketamine represents much more than a tweak, Mathews says.

"It's a completely different mechanism," he says. "And the focus is on really rapidly helping someone get out of a depressive episode."

'No More Fogginess. No More Heaviness.'

Heather Merrill says she's pretty sure it was ketamine that flowed into her veins 24 hours earlier.

"It was almost immediate, the sense of calmness and relaxation," she says.

Some of the doctors think she might be right.

"Her demeanor has changed tremendously," says Dr. Asim Shah, who directs the mood disorder program at Ben Taub. "She looks like a happy person who is genuinely happy, whereas before the study, she looked very down, very withdrawn, sort of almost tearful."

But of course, nobody knows whether Merrill actually got ketamine. That information will be kept secret until the study is done, months from now.

So I decide to see how Merrill's experience compares with the experiences of people who definitely took ketamine for depression.

I talk to Carlos Zarate, who does ketamine research at the NIH and has never met Merrill. Zarate says patients typically say, " 'I feel that something's lifted or feel that I've never been depressed in my life. I feel I can work. I feel I can contribute to society.' And it was a different experience from feeling high. This was feeling that something has been removed."

I compare this to what Merrill said about her experience: "No more fogginess. No more heaviness. I feel like I'm a clean slate right now. I want to go home and see friends or, you know, go to the grocery store and cook the family dinner."

The similarities are hard to ignore.

And researchers say the consistent patient reactions have actually made it more difficult to do good studies of ketamine. The drug's effects are so powerful and distinctive, they say, it's hard to prevent doctors and patients in an experiment from figuring out who got the drug and who didn't.

* * * * * * *

Sidebar: How Ketamine Works To Treat Depression

Traditional antidepressants like Prozac work on a group of chemical messengers in the brain called the serotonin system. Researchers once thought that a lack of serotonin was the cause of depression, and that these drugs worked simply by boosting serotonin levels.

Recent research suggests a more complicated explanation. Serotonin drugs work by stimulating the birth of new neurons, which eventually form new connections in the brain. But creating new neurons takes time — a few weeks, at least — which is thought to explain the delay in responding to antidepressant medications.

Ketamine, in contrast, activates a different chemical system in the brain – the glutamate system. Researcher Ron Duman at Yale thinks ketamine rapidly increases the communication among existing neurons by creating new connections. This is a quicker process than waiting for new neurons to form and accomplishes the same goal of enhancing brain circuit activity.

To study how ketamine might work, Duman turned to rats. The first image below shows the neuron of a rat that has received no ketamine treatment. The small bumps and spots on the side of the neuron are budding connections between neurons.

A rat neuron without ketamine treatment.
Ronald Duman/Yale University
 
Just hours after giving the rats doses of ketamine, Duman saw a dramatic increase in the number of new connections between brain cells. This increase in neuronal connectivity is thought to relieve depression.

A rat neuron after treatment with ketamine.
Ronald Duman/Yale University
— Andrew Prince