Tuesday, 12 February 2013

Mirin Dajo

From Wikipedia, the free encyclopedia


Jump to: navigation, search

Mirin Dajo

Promotional photograph of Mirin Dajo showing a rapier piercing his thorax from back to front
BornArnold Gerrit Henske'
August 6, 1912
Rotterdam
DiedMay 26, 1948
Known forradically piercing his body
Mirin Dajo was the pseudonym of Dutch fakir Arnold Gerrit Henskes (August 6, 1912 – May 26, 1948).[1]. Although Arnold specificaly asked not to be called a fakir [2]
He became famous for radically piercing his body with all kinds of objects and apparently without injury, even astounding the medical community at the time.[1]

Contents

 [hide] 

[edit] Early life

He was born in Rotterdam. He started out trying a career in the Beaux Arts. He headed a design firm in his twenties. During his earlier years he had had all sorts of dreams and "paranormal" experiences. It was not until he turned 33 he claimed to realize that his body was "invulnerable." As a result he left his job and went to Amsterdam. Hanging around pubs, he made money by letting people pierce his body with "dagger-like objects." He also swallowed glass and razor blades.[1]

[edit] Mission


Promotional photo showing Mirin Dajo jogging with a rapier through his abdomen.
Notorious for his radical “body piercings” Dajo was now able to explain, or preach, his views of reality. As he saw it people should abandon the materialistic world view and accept there was a higher force, the Source. God was using him, through his invulnerability, to show us there was something better out there. His conviction was that materialism only results in misery and war.[1]
At that time he adopted his stage name Mirin Dajo, Esperanto for "wonder" (the right form should be: "mirindaĵo" - wonder, abstract substantive derived from adjective "mirinda" - wonderful). He saw the use of Esperanto -one language to be used around the world- as a way of uniting mankind, his primary goal. Because he needed a license to perform in public he was taken to Professor Carp, Dr. Bertholt and Dr. Stokvis of the University of Leiden. They allowed his act but not his concomitant lecture, thereby hindering the "mission" to inform the world of his message of "love and peace".[1]
Although not as widely documented as his sword piercing feats, there were claims by his name that said his invulnerability had been proven by numerous means. In the interview by Time, he also declared his invulnerability having been tested with burning irons, boiling water and having been shot through the head from half a yard distance in two opportunities. He supported this by exhibiting two scars allegedly from the shots, one in the center of the forehead and the other above his right eye.[citation needed]

[edit] Switzerland


X-Ray of his abdomen on May 12, 1948 showing the needle he swallowed
In 1947, he moved to Switzerland and initially was only granted a license to perform without the ability to speak to the public. In his performances Dajo used several assistants but after many dissapointments, he paired up with Jan Dirk de Groot who was his Dutch neighbor. According to De Groot, Dajo had several guardian angels, was telepathic and could heal people.[1] Time magazine reported on an appearance at the Corso Theatre in Zürich. The article alleged: "that Dajo had 'proved' to Zurich doctors that his act was not based on fakery."[3]
He was allegedly instructed by voices to eat a steel needle which was to be surgically removed. He did so on May 11, 1948. It was surgically removed on May 13, 1948. During recovery in the hospital he requested a lot of water for recovery which was only granted by taking full responsibility himself. To show off his health he walked through Zurich directly after being released. Ten days later, when De Groot picked up his wife from the airport, Arnold layed down on a bed and went into a trance-like state. At arrival De Groot's wife was not comfortable with this man laying for dead and asked to check his health. On the third day De Groot's wife asked to check Arnolds health again. This time his neck felt cold.[2] The medical examiner claimed hwe was dead for a day. The performed autopsy revealed Dajo had died of an aortic rupture. This was contested by De Groot and the aforementioned surgeon.[1]

[edit] References

  1. ^ a b c d e f g Mirin Dajo: Wonderman by Philip Coppens
  2. ^ a b [1] Book 'De onkwetsbare profeet' (Dutch) by Jan Dirk de Groot
  3. ^ Miracle Man Time, June 23, 1947

[edit] External links

    Blogger Reference Link  http://www.p2pfoundation.net/Multi-Dimensional_Science

Peter Hurkos

From Wikipedia, the free encyclopedia


Jump to: navigation, search


Peter Hurkos
Peter Hurkos (born Pieter van der Hurk on 21 May 1911 in Dordrecht, the Netherlands; died 1 June 1988 in Los Angeles, California) was a Dutchman who allegedly manifested extra-sensory perception (ESP) after recovering from a head injury and coma caused by a fall from a ladder when aged 30.[1][2] During World War II, he was a member of the Dutch Resistance and was imprisoned in Buchenwald. With the help of businessman Henry Belk and parapsychologist Andrija Puharich, Hurkos became a popular entertainer known for performing psychic feats before live and television audiences.
Hurkos once described his psychic impressions in this way: "I see pictures in my mind like a television screen. When I touch something, I can then tell what I see."[3]

[edit] Testing and analysis

Hurkos openly stated in a 1960 episode of One Step Beyond, after giving a lecture at MIT to a scientific panel, that he would participate in any scientific experiment under any circumstances.[4][5] However, author and stage magician James Randi contends that Hurkos refused to allow his skill to be tested by scientists except for one session with Dr. Charles Tart of the University of California at Davis. Dr. Tart's tests were negative.
Andrija Puharich, MD, a noted physician and researcher of ESP was so impressed by the stories about Hurkos that he invited Hurkos to the USA in 1956 to study what seemed to be Hurkos’ unique psychic abilities under laboratory conditions. Hurkos was studied at Dr. Puharich’s Glen Cove, Maine, medical research laboratory under what Dr. Puharich considered to be very tightly controlled conditions. The results convinced Dr. Puharich that Hurkos’ psychic abilities were far greater than any he had ever tested (before or thereafter) . . . a remarkable 90% accuracy. After two and one-half years of testing Hurkos, Dr. Puharich said, “I am convinced that Peter Hurkos is the greatest of anyone I have ever tested as a psychic. His abilities are so far reaching that he hasn’t even scratched the surface of what he can do with his abilities and mind."
Hurkos in his later years admitted that his psychic TV Screen was such that he could not control when it came "on" or turned "off." As a result, when it was "off" Hurkos used cold reading techniques to convince his audience of his psychic powers. Sometimes without warning, his psychic TV screen would turn "on" and he would suddenly be able to uncover facts and history about those he was interviewing.
In his early career as a psychic entertainer, Hurkos purported that he employed his psychic powers to discern details of audience members' private lives that he could not otherwise have known. The Skeptical Inquirer published a transcription of such a reading in their fall 1978 issue:
Hurkos: I see an operation.
Subject: [no response]
Hurkos: Long time ago.
Subject: No. We have been lucky.
Hurkos: [somewhat angrily] Think! When you were a little girl. I see worried parents, and doctor, and scurrying about.
Subject: [no response]
Hurkos: [confidently] Long time ago.
Subject: [yielding] I cannot remember for certain. Maybe you are right. I'm not sure.
James Randi analyzed this and other transcripts of Hurkos performances and professed to have identified a number of standard cold reading techniques. For example, Hurkos might begin with something seemingly personal but actually quite common: a surgery. Hurkos would not specify that the subject underwent surgery—it could be any recent surgery of personal relevance to the subject. If this approach failed, Randi maintains, Hurkos would qualify the statement with the phrase "long time ago." At this point, any operation to any family member or friend in the subjects's own life would have been a "hit" and yet would have looked psychic because an operation is thought of as a private matter. Randi adds that the tone in Hurkos's voice was also significant: Hurkos presented himself as confident and knowing and characterized the subject as obstinate.
Other common techniques included guessing numbers of people in families (easy enough if you pick a typical number and allow yourself to add frequent visitors or exclude family members who have moved away from home as needed to match the target, as Hurkos did), including nonsense words in his presentation that could be interpreted by the subject to have any one of many meanings, and guessing on the importance of common names, which could be permutated as needed until he got a hit. (He most commonly used the name "Ann," which would give him a hit with anybody who had a relative or friend or teacher or boss or co-worker named Ann, Anna, Anastasia, etc., at any point in his or her life.)
During the 1970s, Hurkos sold readings for $200 each.[citation needed] His official site claims that he found a crashed plane by looking at an upside-down map for the late General Omar Bradley.[citation needed]

[edit] Refuted claims

Hurkos and his supporters maintained that he was a great psychic detective. By 1969, he cited the successful solution of 27 murder cases in 17 countries. However, in some cases the detectives assigned to these cases countered that Hurkos contributed no information unobtainable from newspapers and, in some cases, that he took no part in the investigations whatsoever. In response to Hurkos's claim that he located the stolen "Stone of Scone," Home Secretary Chuter Ede declared:
The gentleman in question whose activities have been publicized (though not by the police) was among a number of persons authorized to come to Westminster Abbey to examine the scene of the crime. He was not invited by the police, his expenses have not been refunded by the Government, and he did not obtain any result whatsoever.
Hurkos also claimed to have identified the Boston Strangler, and he did in fact travel to Boston and spend time with the police there. However, he was not of help to them. Several days after he concluded his consultation, he was arrested (and eventually convicted) for impersonating a police officer. Hurkos allegedly posed as a police officer in order to gather information that he could later claim to be psychic revelations.
In the case of John Norman Collins, he sometimes claimed the killer was blond and at other times brown-haired so that he could claim victory either way. He made other claims about the killer that were simply wrong. He claimed to have identified Charles Manson to police, but this was not true; Manson was identified by his supporter Susan Atkins to a cellmate while she was in jail for a different crime. In fact, Hurkos had been to the Tate residence to do a "reading," but his guesses, including descriptions of how the "killings erupted during a black magic ritual known as 'goona goona,'" were inaccurate.[6]

[edit] Popularization

Despite refutations, Hurkos remained famous. He has several successful television specials, including:
  • Japan: The Greatest Psychic in The World . . . Peter Hurkos, a six-hour two-part special on TV-TOKYO and NET-TV filmed at Dr. Puharich's lab in Dobson, North Carolina, where Hurkos was specifically tested for this special, and also on location in Japan
  • The Netherlands: Peter Hurkos, a four-part nine-hour special for TROS television, highlighting Hurkos's attempt to use his abilities to help Dutch millionaire Maup Caransa find his former kidnappers[citation needed]
He also appeared three times on The Tonight Show Starring Johnny Carson.[citation needed] His story was told on the television program One Step Beyond as "The Peter Hurkos Story: Parts 1 and 2".[4][5]
Numerous periodicals reported Hurkos's exploits throughout his lifetime: Time, Newsweek, Omni, Life, True, Reader's Digest, Playboy, The National Enquirer, Ladies Home Journal, et al. Hurkos himself published three books: Psychic (Bobbs-Merrill), The Psychic World of Peter Hurkos, (Doubleday), and Peter Hurkos: I Have Many Lives (Doubleday). Various authors have described and examined various details of Hurkos's life and alleged ESP in more than 75 published books.
He also appeared in several motion pictures as himself, including The Amazing World of Psychic Phenomena (Sunn International), Mysterious Monsters (David Wolper), and Now I Lay Me Down to Sleep (Paramount). George Voskovec portrayed Hurkos in The Boston Strangler, the 1968 film adaptation of Gerold Frank's 1966 book of the same name. His life may also have been the basis for the Stephen King novel The Dead Zone.
Hurkos's hobbies included gardening and oil painting. At one time, one of his paintings was on display in New York's Museum of Modern Art.[citation needed] The personal art collection of Ronald Reagan reportedly includes multiple Hurkos paintings, as does the General Omar N. Bradley Museum in Carlisle, Pennsylvania.[citation needed]
At the time of his death, Peter Hurkos resided in Studio City, Los Angeles, California. He failed to predict accurately the date of his own death: Although he prophesied that he would die on 17 November 1961, he did not die until 1 June 1988, at Cedars-Sinai Hospital in West Hollywood, California.

[edit] See also

[edit] References

[edit] Sources

  • Ramsland, Katherine. "Chapter 6: Enter the Psychic." John Norman Collins: The Co-Ed Killer.
  • Randi, James. An Encyclopedia of Claims, Frauds, and Hoaxes of the Occult and Supernatural. St. Martin's Press, 1995.
  • Randi, James. Flim-Flam! Psychics, ESP, Unicorns, and other Delusions. Prometheus Books, 1982: pp. 270–272.

[edit] External links


      Blogger Reference Link  http://www.p2pfoundation.net/Multi-Dimensional_Science

Illuminati


Adam Weishaupt, founder of the Bavarian Illuminati.
The Illuminati (plural of Latin illuminatus, "enlightened") is a name given to several groups, both real (historical) and fictitious. Historically the name refers to the Bavarian Illuminati, an Enlightenment-era secret society founded on May 1, 1776. In more modern contexts the name refers to a purported conspiratorial organization which is alleged to mastermind events and control world affairs through governments and corporations to establish a New World Order. In this context the Illuminati are usually represented as a modern version or continuation of the Bavarian Illuminati.

Contents

 [hide] 

History

The movement was founded on May 1, 1776, in Ingolstadt (Upper Bavaria) as the Order of the Illuminati, with an initial membership of five,[1] by Jesuit-taught Adam Weishaupt (d. 1830),[2] who was the first lay professor of canon law at the University of Ingolstadt.[3] It was made up of freethinkers as an offshoot of the Enlightenment and seems to have been modeled on the Freemasons.[4] The Illuminati's members took a vow of secrecy and pledged obedience to their superiors. Members were divided into three main classes, each with several degrees, and many Illuminati chapters drew membership from existing Masonic lodges.
Originally Weishaupt had planned the order to be named the "Perfectibilists".[1] The group has also been called the Bavarian Illuminati and its ideology has been called "Illuminism". Many influential intellectuals and progressive politicians counted themselves as members, including Ferdinand of Brunswick and the diplomat Xavier von Zwack, the second-in-command of the order.[5] The order had branches in most European countries: it reportedly had around 2,000 members over the span of ten years.[3] It attracted literary men such as Johann Wolfgang von Goethe and Johann Gottfried Herder and the reigning dukes of Gotha and Weimar.
In 1777 Karl Theodor became ruler of Bavaria. He was a proponent of Enlightened Despotism and his government banned all secret societies including the Illuminati. Internal rupture and panic over succession preceded its downfall, which was affected by the Secular Edict made by the Bavarian government.[3] The March 2, 1785 edict "seems to have been deathblow to the Illuminati in Bavaria." Weishaupt had fled and documents and internal correspondences, seized in 1786 and 1787, were subsequently published by the government in 1787.[6] Von Zwack's home was searched to disclose much of the group's literature.[5]

Barruel and Robison

Between 1797 and 1798 Augustin Barruel's Memoirs Illustrating the History of Jacobinism and John Robison's Proofs of a Conspiracy both publicized the theory that the Illuminati had survived and represented an ongoing international conspiracy, including the claim that it was behind the French Revolution. Both books proved to be very popular, spurring reprints and paraphrases by others[7] (a prime example is Proofs of the Real Existence, and Dangerous Tendency, Of Illuminism by Reverend Seth Payson, published in 1802).[8] Some response was critical, such as Jean-Joseph Mounier's On the Influence Attributed to Philosophers, Free-Masons, and to the Illuminati on the Revolution of France.[citation needed]
Robison and Barruel's works made their way to the United States. Across New England, Reverend Jedidiah Morse and others sermonized against the Illuminati, their sermons were printed, and the matter followed in newspapers. The concern died down in the first decade of the 1800s, though had some revival during the Anti-Masonic movement of the 1820s and 30s.[1]

Modern Illuminati

In addition to the supposed shadowy and secret organization several modern fraternal groups claim to be the "heirs" of the Bavarian Illuminati and have openly used the name "Illuminati" in founding their own rites. Some, such as the multiple groups that call themselves by some variation on "The Illuminati Order",[9][10] use the name directly in the name of their organization, while others, such as the Ordo Templi Orientis, use the name as a grade of initiation within their organization.

Popular culture

Modern conspiracy theory

Writers such as Mark Dice,[11] David Icke, Texe Marrs, Jüri Lina and Morgan Gricar have argued that the Bavarian Illuminati survived, possibly to this day. Many of these theories propose that world events are being controlled and manipulated by a secret society calling itself the Illuminati.[12][13] Conspiracy theorists have claimed that many notable people were or are members of the Illuminati. Presidents of the United States are a common target for such claims.[14][15]
A key figure in the conspiracy theory movement, Myron Fagan, devoted his latter years to finding evidence that a variety of historical events from Waterloo, The French Revolution, President John F. Kennedy's assassination and an alleged communist plot to hasten the New World Order by infiltrating the Hollywood film industry, were all orchestrated by the Illuminati.[16][17]

Novels

The Illuminati (or fictitious modern groups called the Illuminati) play a central role in the plots of novels, such as The Illuminatus! Trilogy by Robert Shea and Robert Anton Wilson; in Foucault's Pendulum by Umberto Eco; and Angels and Demons by Dan Brown. A mixture of historical fact, established conspiracy theory, or pure fiction, is used to portray them.

References

  1. ^ a b c Stauffer, Vernon (1918). New England and the Bavarian Illuminati. NY: Columbia University Press. pp. 133–134. OCLC 2342764. http://books.google.com/books?id=nvY7AAAAIAAJ. Retrieved 27 January 2011.
  2. ^ Stauffer, p. 129.
  3. ^ a b c McKeown, Trevor W. (16 February 2009). "A Bavarian Illuminati Primer". Grand Lodge of British Columbia and Yukon A.F. & A.M.. Archived from the original on 27 January 2011. http://www.webcitation.org/5w47O6KyR. Retrieved 27 January 2011.
  4. ^ Goeringer, Conrad (2008). "The Enlightenment, Freemasonry, and The Illuminati". American Atheists. Archived from the original on 27 January 2011. http://www.webcitation.org/5w47xrh7p. Retrieved 27 January 2011.
  5. ^ a b Introvigne, Massimo (2005). "Angels & Demons from the Book to the Movie FAQ - Do the Illuminati Really Exist?". Center for Studies on New Religions. Archived from the original on 27 January 2011. http://www.webcitation.org/5w48I6YlH. Retrieved 27 January 2011.
  6. ^ Roberts, J.M. (1974). The Mythology of Secret Societies. NY: Charles Scribner's Sons. pp. 128–129. ISBN 978-0-684-12904-4.
  7. ^ Simpson, David (1993). Romanticism, Nationalism, and the Revolt Against Theory. University of Chicago Press. ISBN 0-226-75945-8.88.
  8. ^ Payson, Seth (1802). Proofs of the Real Existence, and Dangerous Tendency, Of Illuminism. Charlestown: Samuel Etheridge. http://books.google.com/books?id=ZEMAAAAAYAAJ. Retrieved 27 January 2011.
  9. ^ "The Illuminati Order Homepage". Illuminati-order.com. http://illuminati-order.com. Retrieved 2011-08-06.
  10. ^ "Official website of The Illuminati Order". Illuminati-order.org. http://www.illuminati-order.org/index2.html. Retrieved 2011-08-06.
  11. ^ Sykes, Leslie (17 May 2009). "Angels & Demons Causing Serious Controversy". KFSN-TV/ABC News. Archived from the original on 27 January 2011. http://www.webcitation.org/5w48xQyH7. Retrieved 27 January 2011.
  12. ^ Barkun, Michael (2003). A Culture of Conspiracy: Apocalyptic Visions in Contemporary America. Comparative Studies in Religion and Society. Berkeley, CA: University of California Press. ISBN 978-0-520-23805-3.
  13. ^ Penre, Wes (26 September 2009). "The Secret Order of the Illuminati (A Brief History of the Shadow Government)". Illuminati News. Archived from the original on 28 January 2011. http://www.webcitation.org/5w4qN1B4d. Retrieved 28 January 2011.
  14. ^ Howard, Robert (28 September 2001). "United States Presidents and The Illuminati / Masonic Power Structure". Hard Truth/Wake Up America. Archived from the original on 28 January 2011. http://www.webcitation.org/5w4mwTZLG. Retrieved 28 January 2011.
  15. ^ "The Barack Obama Illuminati Connection". The Best of Rush Limbaugh Featured Sites. 1 August 2009. Archived from the original on 28 January 2011. http://www.webcitation.org/5w4nMHN4J. Retrieved 28 January 2011.
  16. ^ Mark Dice, The Illuminati: Facts & Fiction, 2009. ISBN 0-9673466-5-7
  17. ^ Myron Fagan, The Council on Foreign Relations,. Council On Foreign Relations By Myron Fagan

Other reading

External links


     Blogger Reference Link  http://www.p2pfoundation.net/Multi-Dimensional_Science

Monday, 11 February 2013

Zentrum Paul Klee

Detail Johann Heinrich Füssli (1741 - 1825), Robin Gutfreund - Puck, 1787 - 1790, Öl auf Leinwand, 106 x 82 cm, Museum zu Allerheiligen Schaffhausen -  
Detail Johann Heinrich Füssli (1741 - 1825), Robin Gutfreund - Puck, 1787 - 1790, Öl auf Leinwand, 106 x 82 cm, Museum zu Allerheiligen Schaffhausen
 
 
Exhibitions 31.03. - 15.07.2012
 
 

L’Europe des esprits - the magic of the intangible from the Romantic to the Modern

Exposition in collaboration with the museum of modern and contemporary art, Strasbourg.
The magic of the intangible and supernatural has been an important subject in art for centuries. Witches, fairies and demons from popular belief and literature but also spiritistic practices such as table-moving and mysticism fascinated artists and audience in always new ways. The exhibition L’Europe des esprits – the magic of the intangible from the Romantic to the Modern sheds light on the significance of the spiritual, the esoteric and the occult on European art stretching over an extensive period. It begins at the turn of the 18th to the 19th century, at a time when the world of myths, spirits and demons, having been banned into darkness by the rationalism of the enlightenment, were enjoying a revival. As the 19th century progressed, interest in the occult and paranormal phenomena increased. With the help of new scientific methods such as the use of electromagnetic rays, some attempted to make these phenomena visible, while others were occupied with the religions of the world and in particular eastern religious beliefs. So the movement of the Theosophical Society, brought into existence in 1875, or Anthroposophy founded at the beginning of the 20th century by Rudolf Steiner, were both dedicated to finding a universal spiritual basis of being. Towards the end of the 19th century the symbolist artists were searching for a deeper spiritual truth behind the material appearance of objects and the means of depicting them artistically. At the start of the 20th century the artistic modernists attempted with their abstract tendencies to make an authoritative step in this development. And this also took place alongside a decisive rejection of the material world. Artists such as Wassily Kandinsky, Piet Mondrian, Theo van Doesburg or Johannes Itten were engrossed in the theosophical and esoteric theories of their time.

Opening

Friday, 30 March 2012, 18pm
Auditorium
Peter Fischer
Director Zentrum Paul Klee
Serge Fauchereau
Curator
Michael Baumgartner
Curator
Musical interludes: Bruno Kliegl, glass harmonica
Chr.W. Gluck, W.A. Mozart, L.v. Beethoven, F. Schubert, R. Schumann, A.N. Skrjabin, O. Messiaen 


Blogger Reference Link  http://www.p2pfoundation.net/Multi-Dimensional_Science
 

Friday, 8 February 2013

Why quantum mechanics is an “embarrassment” to science


 

  • Back in 2011, a survey was taken of various physicists and mathematicians at a conference on “Quantum Physics and the Nature of Reality” in Austria. Thirty-three of the world’s top experts were asked to list their favorite interpretation of quantum mechanics.

Niels Bohr is very disappointed in you all.
The result? Not a single one of the interpretations could even garner a simple majority vote. Ninety years after the theory was first developed, there’s still no consensus on what quantum physics actually means. “I’ll go out on a limb to suggest that the results of this poll should be very embarrassing to physicists,” wrote cosmologist Sean Carroll.
(On the plus side, the theory turns out to be very, very, very, very accurate in making experimental predictions. So there’s that!)
In the video below, Carroll breaks down the basics of why scientists can’t seem to agree on how to interpret quantum mechanics — and explains why it’s so critical: ”What is quantum mechanics, really? I mean, that’s like saying ‘what is the Universe?’ What more important question is there than that?”

It’s a little longer and nerdier than our usual Lunch Break videos, but probably worth it in the end

 
    Blogger Reference Link  http://www.p2pfoundation.net/Multi-Dimensional_Science

Monday, 4 February 2013

Ghosts in the Flesh

24th-25th May, 2013 – University of Kent, Canterbury
Keynote Speaker: Dr. Esther Peeren, University of Amsterdam
While ghosts in the dominant Western tradition have often been associated with other-wordliness or liminality, the aim of this conference is to critically examine discourses and texts which emphasise the corporeality and physicality of ghosts and the ghostly. Allowing ghosts to occupy the centre rather than the periphery challenges – and allows us to reconsider anew – a number of key oppositions such as: life and death, inside and outside, corporeality and incorporeality, self and other, present reality and past memory, and so on.
This commitment to thinking the reality of the incorporeal can be clearly identified, for example, in the Stoic turn in twentieth century French thought. The ancient Stoics developed a form of materialism which admitted four “incorporeals” into their ontology – place, time, the void, and “expressibles” (linguistic sense or meaning). While being the proximate surface-effects of material or corporeal causes, “incorporeals” were seen as filling out the dimensions of the cosmos, itself a single surface expanding and contracting to the rhythm of bodily actions and passions. These incorporeals were considered as having almost zero being or substance, yet they were required to complete the Stoics’ materialism. For Deleuze, the Stoics were thus the first to “reverse” Platonism – the ideal world of Forms no longer seen as transcendent and as now nothing more than an incorporeal lining co-extensive with the sensible world – with the corporeal and the incorporeal neither simply the cause nor the effect of the other.
Perhaps it is psychoanalysis which develops this hypothesis the furthest. Psychoanalysis considers castration – the infant’s awareness of the mother’s lack of a penis – as constituting a deadlock in the infant’s reality. This deadlock is displaced in part thanks to the development of the phantasm – literally a ghost – a psychical structure composed of de-personalised memories, a kind of death through which the infant must pass in order to further its psychical development, and thanks to which the infant can re-connect with the materiality of reality.
Psychoanalysis emphasises the importance of memory in the present, and we should consider memory as a privileged site of the ghostly. More generally, Derrida’s concept of “hauntology” – which refers to the state of the spectre as neither being nor non-being – argues for the existence of the “present” as inseparable from that of the “past”, an individual or society’s past as both revenant and out-of-joint, and as essential to one’s continued survival in the present.
Bearing in mind lines of argumentation such as these, we wish to explore questions of ghostliness and in/corporeality in a number of fields, including but not limited to the following:
  • Ghosts in Literature and Cinema (Gothic Literature and its critiques, Magical Realism, the double)
  • Virtual Reality and Digital Arts (virtual space, digital performance theory, MMO RPG’s, simulation games)
  • Memory and Architecture
  • Memory and Archaeology or History
  • Theatre (repetition, embodiment)
  • Philosophy and Theology (mind-body dualisms and their critiques, “difficult atheism” in continental philosophy)
  • Critical theory (psychoanalytic theory, literary theory)
Please send abstracts (350 words) and a short bio-bibliographic note to skepsi@kent.ac.uk by 22nd February 2013.
The conference is organised by Skepsi, a peer reviewed postgraduate journal based in the School of European Culture and Languages at the University of Kent and funded by the University of Kent.

Ref : Skepsi


     Blogger Reference Link  http://www.p2pfoundation.net/Multi-Dimensional_Science

A Tale of Two Sciences: Memoirs of a Dissident Scientist

  • Book Excerpt

  •  

    The meaning of “science" has changed over the years. The word is derived from the Latin scientia, which has as its primary meaning “knowing“ or “knowledge“ – and so is very broad in scope. However, the definition of “science“ in a current dictionary of the English language (Webster’s) is “knowledge obtained by study and by practice, or a department of systematized knowledge, or a branch of study concerned with observation and facts, especially with the establishment of verifiable general laws, chiefly by induction and hypotheses,“ which is much more restrictive. Science now suggests a very sophisticated and detailed form of knowledge that one learns, typically at a university, over a period of years.
    In the process of becoming professionalized, science has become compartmentalized. It is now organized into many disciplines: physics, chemistry, biology, behavioral science, etc., each with its own subdisciplines. That is all well and good – except that some topics may not fit neatly into these prescribed boxes. There’s the rub. Should one ignore those topics, or should one try to modify the boxes? I advocate the latter. I would like to see a less restrictive, and more flexible, interpretation of the word “science“ – one that will include unconventional topics as well as the conventional ones.
    Malcolm Longair, a distinguished astrophysicist, warns that “it is difficult to be taken very seriously as a scientist if you mix up real science with quasi-scientific pursuits such as parapsychology, UFOs, extrasensory perception, etc.“ (Longair, 1984.) To the orthodox scientific community, “real science“ is “PC“ (politically correct), and topics such as those just mentioned are “non-PC “ (not politically correct). However, my goal [in this book] is to argue that no topic is (or is not) intrinsically “scientific“ – it is the research on the topic that may or may not so qualify.
    The scientific community can, if it wishes, take the “quasi“ out of “quasi-scientific.“ This may be worthwhile, since a professional response to such challenges may pay unforeseen dividends, possibly leading to new scientific techniques applicable to other areas of research or to a new scientific perspective that is broader than our current one. For any such topic, there are three possible outcomes: (a) a consensus that the purported phenomenon has no reality; (b) a conclusion that the phenomenon is real and, on close inspection, is found to be explicable in terms of current scientific theory; or (c) a conclusion that the phenomenon is real, but it is an anomaly in the sense that it does not conform to current scientific theory. Any one of these conclusions (especially the third) would represent an advance in human knowledge.
    The word “anomaly,“ according to Webster, is derived from the Greek an  [meaning “not“] and homalos  [meaning “even“] and signifies a “deviation from the common rule,“ or “something out of keeping, especially with accepted notions of fitness or order.“ In referring to an anomaly in science, we think first of the former, manifestly intellectual, definition – a result in scientific research that does not conform to expectations based on the prevalent theory. However, many readers will be aware that anomalies also have a sociological import;  they may be “out of keeping with accepted notions of fitness or order.“ An anomaly will primarily present an intellectual challenge, but it may secondarily comprise a political challenge, since the advocate of an anomaly is challenging the authority of those advocating the relevant orthodoxy. However, “Many times in the history of human thought, a belief once heretical has become a universally accepted truth“ (Mallone, 1959).
    Anomalies should be the lifeblood of science. Niels Bohr once said that “progress in science is impossible without a paradox,“ and Richard Feynman (1956) has remarked that “the thing that doesn’t fit is the thing that is most interesting.“
    The crucial point to note about anomaly is that it is a relative concept, not an absolute concept. A result is an anomaly only with respect to a given theory or hypothesis. In scientific research, it would typically be an experimental or observational result that is not in accord with current theory. Therein lies its importance: An anomaly provides a test of a theory. As Feynman’s remark implies, it is much more important to search for facts that do not agree with current theory than to find further facts that do agree with that theory. If a certain fact, which is incompatible with a given theory, can be firmly established, then that theory must be modified or abandoned. . . .
    Different anomalies evoke very different responses from the scientific community. I suggest that we distinguish three categories, which we may refer to as “OK Anomalies,“ “Not-OK Anomalies,“ and “Sleeping Anomalies.“
    • An “OK Anomaly“ is one that has been discovered by an established scientist, preferably using expensive equipment, and that appears to be an anomaly that scientists can cope with.
    • A “Not-OK Anomaly“ is one that is not obviously resolvable and presents an unwelcome challenge to established scientists, possibly (but not necessarily) because it has been discovered by a nonscientist.
    • A “Sleeping Anomaly“ is one that has not yet been generally recognized as an anomaly.
    A list of current Not-OK Anomalies would contain many topics that are generally dismissed as bogus by the scientific community [as Malcolm Longair explained above]. Young scientists aspiring to tenure, tread cautiously – and inconspicuously! . . .
    Of course, facing the unknown is nothing new in science, and “to deny the existence of what cannot be explained would leave very little to work with“ (Birch, 1973). Those who think about science do not regard our current scientific knowledge as absolute and immutable. Witness the following remarks:
    Carl Sagan (1973): I would like to return to the question of possible new or alternative laws of physics. [Maybe] there are new laws of nature to be found even under familiar circumstances. I think it is a kind of intellectual chauvinism to assume that all the laws of physics have been discovered by the year of our meeting.
    Vladimir Ginzburg (1973): Science of course never ends. There will always be new laws and clarifications. When we say some law of physics is valid, we always bear in mind that it is true within certain limits of applicability.
    Edgar Mitchell (1993): There are no unnatural or supernatural phenomena, only very large gaps in our knowledge of what is natural . . . We should strive to fill those gaps of ignorance.
    What lies beyond the blue horizon may be just more of our familiar and comfortable terrain, but, on the other hand, it may not. It may be something new. Even so, what may be a new model of reality in the twenty-first century may in turn become the old model of reality in the twenty-second century.

    The preceding was excerpted from A Tale of Two Sciences: Memoirs of a Dissident Scientist (Copyright @2009) by Peter Sturrock, with permission from the author.

    Notes
    M. S. Longhair, Theoretical Concepts in Physics (New York: Cambridge University Press, 1984), p. 23.
    S. H. Mallone, S.H., the article “Heresy” (1959) in Encyclopedia Britannica.
    R. Feynman, The Relation of Science and Religion, Lecture Series on Engineering and Science XIX, June 1956.
    F. Birch, Address on the Award of The Gold Medal of the Royal Astronomical Society (1973), The Observatory 93, 218.
    C. Sagan, Communication with Extraterrestrial Intelligence, ed. C. Sagan (Cambridge, MA: MIT Press, 1975) p. 206.
    V. L. Ginzburg, ibid, p. 208.
    E. Mitchell, Publication of the Institute of Noetic Sciences, November 14, 1993.

    From Issue Three, October 2010   Noetic Now Journal

    A Tale of Two Sciences: Memoirs of a Dissident Scientist
    I would like to see a less restrictive, and more flexible, interpretation of the word "science" – one that will include unconventional topics as well as the conventional ones.

    About the Author
     

    "Scientific Mysticism" of Michael Whiteman

      The previous post gave reference to the book below by an academic. It is similiar but not identical to the ideas of my paradigm known as ...