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Archive for the ‘science’ Category

I find something very disturbing about the Brian Cox style of science programme. He usually presents something along the lines of the current “Wonders of the Universe” (his other recent outing being the astronomy week on BBC2 where his irritation factor was doubled by the contributions of his co-presenter Dara O Briain). The subject matter should be right up my street. I’ve had a lifelong passion for the wonders of Nature and the Universe. So, what’s the problem?

Two things – a certain contempt for human knowledge and wisdom prior to the present day which feeds an arrogant implication that everyone in the entire history of mankind was thick as two short planks until our current cohort of scientists who have finally found out the truth about everything. Secondly, an apparent view that only science can reveal truth. (Consider instead Ken Wilber’s Integral model which shows that science is a way of understanding surfaces, but that we need other ways to understand the depths)

Mark Vernon nails the issue perfectly.

At the start of the second programme, Cox is filmed on the banks of a holy river amidst Hindus attending to their dead. He notes that Hinduism, along with other religions, has a story to tell about people’s origins and the meaning of their lives. Only, that story is flawed. He has a deeper story to tell. ‘The path to enlightenment is not to understand our own lives and deaths,’ he intones, ‘but to understand the lives and deaths of the stars.’ He then proceeds to describe how the elements in our bodies are made from the explosive death of stars. Which is true. Only that’s not nearly enough to deliver on the enlightenment promise at the top. That would be like saying the meaning of Michelangelo’s David can be found in the quarry where the marble came from.

Nicely put, Mark! He concludes –

Science of itself does not do the meaning part. Only a human interpretation of the science can achieve that. But to do so, the interpretation must make raids on the language of values and metaphysics. It needs the beauty of colour and the harmonies of music – qualities which, of themselves, again are unknown to physics as physics.

I think it’s a shame to hear scientists trying to present science as a kind of “the truth, the whole truth, and nothing but the truth” activity. Scientific enquiry and exploration is such a wonderful human enterprise, but it goes seriously off course when it turns into scientism.

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Have you ever heard of a “holon”? It’s an idea first circulated by Arthur Koestler (read more detail here), summarised as –

1.2 The organism is to be regarded as a multi-levelled hierarchy of semi-autonomous sub-wholes, branching into sub-wholes of a lower order, and so on. Sub-wholes on any level of the hierarchy are referred to as holons.

1.3 Parts and wholes in an absolute sense do not exist in the domains of life. The concept of the holon is intended to reconcile the atomistic and holistic approaches.

1.4 Biological holons are self-regulating open systems which display both the autonomous properties of wholes and the dependent properties of parts. This dichotomy is present on every level of every type of hierarchic organization, and is referred to as the “Janus phenomenon”.

So, taking this idea as a starting point, we can consider the whole universe to be made up of holons. I really like this idea. It reminds us that nothing exists in isolation, and nothing can be fully understood without understanding it’s relationships as well as it’s “surface properties”. Ken Wilber, in particular, has picked up the idea and elaborated further with this his four “drives” of every holon. (“A Brief History of Everything” is a good place to start if you want to read more, and here‘s an interesting summary)

Ken Wilber’s “drives” are interesting. He describes two pairs – a horizontal pair and a vertical one. The horizontal pair are “agency” and “community”. Every holon needs agency, or autonomy, to preserve its uniqueness and its individuality. We humans need that. Our immune systems are designed to quickly recognise what is “not me” and our sense of self also strengthens our feelings of uniqueness. However, we also need community, in that we also need to connect and to belong. We love and are loved. One of the most severe punishments in any jail is “solitary confinement”. We are wired to connect to others and to our environments. We need both agency and community.

The vertical pair are “self-dissolution” and “self-transcendence”. Self-dissolution is that disintegration of the whole into parts (or more correctly into sub-holons, as all holons are made of holons!). This is something we experience as illness. When things fall apart, when our systems go out of balance, in essence when we experience dis-integration, we are experiencing “self-dissolution”. The opposite of this is growth and development. The fairly new biological term for this would be “emergence” – which is the development of characteristics and behaviours previously unseen in this organism or system. Wilber terms this “self-transcendence” which is a nice counter to that of dissolution. We have the capacity to literally transcend our current state through creative growth and evolution.

Of course none of us stay the same. We all experience continual change – some of it dissolution and some of it transcendence. (I’m reminded here of the biological processes of catabolism and anabolism).

This idea – the idea of a holon, (both as seeded by Koestler, and developed by Wilber) – is, I think a wonderful one. Once you grasp it, you’ll start to understand reality differently.

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Excuse the title – panto season is upon us!

Are you, like me, fed up with headlines suggesting that now “scientists” have found the gene for X then a cure for X is just around the corner? I think it’s such nonsense. This idea that we will be able to read someone’s DNA like a computer program and figure out exactly what diseases they are going to experience, and head those diseases off at the pass is mechanistic, reductionist nonsense.

A recent article in ScienceDaily is headed “The gene-environment Enigma”. What’s the enigma? Well, it turns out just having a gene doesn’t guarantee what effect that gene will have. What’s important is the “environmental” effect which is different for every individual so individuals experience different effects of the same genes.

The effects of a person’s genes — and, therefore, their risk of disease — are greatly influenced by their environment,” says senior author Barak Cohen, PhD, a geneticist at Washington University School of Medicine. “So, if personalized medicine is going to work, we need to find a way to measure a human’s environment.”

Hmm. Measure a human’s environment…..good luck with that one….ever encountered one of the characteristics of complex systems……that outcomes are not predictable in detail in individuals? It’s not possible to measure all the potential factors involved in producing the state of a unique organism which is embedded in multiple environments (physical, relational, social, cultural, semantic etc).

Still, scientists of faith find it hard to give up on their fundamental beliefs……

Cohen says he’s not hopeless when it comes to personalized medicine. As scientists conduct ever-larger studies to identify rare and common variants underlying diseases such as cancer, diabetes and schizophrenia, they will be more likely to uncover variants that have larger effects on disease. Even then, however, a person’s environment will be important, he adds.

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Iona Heath writes in the BMJ recently,  that

we have somehow lost our way in the management of chronic non-communicable diseases. In this arena the largely unexpressed sense of medical impotence seems to have led to the frequent exaggeration of treatment effects and to an excessive emphasis on unproved preventive interventions.

She picks out two issues to highlight

Wishful thinking seems to be encouraged by two serious structural impediments within medicine: firstly, a diagnostic taxonomy that manages to be both rigid and intensely inconsistent; and, secondly, the unjustifiable manipulation of statistical information, with or without intention.
Experience is fluid and continuous, while diagnoses are discrete and dichotomise the normal from the abnormal in a way that has proved useful but that is totally artificial. The insistence that medicine is able to make a clear distinction between these two categories is a major constituent of the pervasive wishful thinking—perhaps particularly in preventive interventions such as mammography, where overdiagnosis of the abnormal can lead to mutilating interventions that have a minimal effect on overall mortality.
In his 2010 Bradford Hill memorial lecture at the London School of Hygiene and Tropical Medicine, Sander Greenland described contemporary statistical practice as perpetuating hopelessly oversimplified biological and mathematical models and of promoting excessive certainty through the promulgation of a two valued logic that allows only complete certainty of truth or falsehood.

She concludes

It is surely time for medicine to reassert a standard of integrity that seeks out and actively curtails wishful thinking and acknowledges the degree of uncertainty at every level of practice, even at the expense of admitting impotence.

As so often seems to be the case, I agree completely with her. Our current fashion for “evidence based” approval labels is built on the merging scientism, which in turn has arisen from logical positivism. It’s continued default to two value thinking (it’s either this or that, right or wrong, good or bad, works or doesn’t) is a ridiculous abstraction that increasingly bears little connection to reality. We live in a highly complex world where human beings are complex adaptive organisms embedded in our unique and multiple environments and relationships.

The claims for “cures” and the claims for “certainty” and rightness of point of view of “experts” is not doing any of us any favours.

Again, I think this illustrates how helpful Ian McGilchrist’s analysis is – there are two world views clashing here and we’ll only make progress if we can integrate both of our cerebral hemispheres and stop believing that only left hemisphere function gets it “right”.

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Remember the X-files?

Well, the question about there being a truth “out there” is an interesting one. Out where, exactly? I’ve stumbled across an interesting couple of phrases recently which are getting me thinking about the nature of reality and how we experience it.

Our experience of the world helps to mould our brains, and our brains help to mould our experience of the world.

Iain McGilchrist, in The Master and His Emissary, uses a lovely word – “reverberative” – to capture the idea of reality being a dynamic interactive relationship between the subject and the object.

….right-hemisphere qualities of being a betweenness: a reverberative, “re-sonant”, “respons-ible” relationship, in which each party is altered by the other and by the relationship between the two..”

So, even if there is an “out there” it can only be known in the acting experiencing, a two-way, constantly changing experience.

Everything that we know can be known only from an individual point of view, or under one or another aspect of its existence, never in totality or perfection. Equally what we come to know consists not of things, but of relationships, each apparently separate entity qualifying the others to which it is related.

“…what we come to know consists not of things” – now that’s a thought-provoking phrase.

Then I came across an article by Professor Richard Conn Henry, from the Department of Physics and Astronomy at John Hopkins University. His article, published in Nature, is titled “The Mental Universe”, with the summary “The only reality is mind and observations, but observations are not of things. To see the universe as it really is, we must abandon our tendency to conceptualise observations as things”.

He quotes the physicists Sir James Jeans….

..the stream of knowledge is heading towards a non-mechanical reality; the Universe begins to look more like a great thought than like a great machine. Mind no longer appears to be an accidental intruder into the realm of matter….we ought rather hail it as the creator and governor of the realm of matter.

and Sir Arthur Eddington

It is difficult for the matter-of-fact physicist to accept the view that the substratum of everything is of mental character.

But, says Professor Henry, that’s exactly what quantum physics is showing us. In this article he says “The Universe is entirely mental…and we must learn to perceive it as such”, concluding with the following words –

The Universe is immaterial – mental and spiritual. Live, and enjoy

I have a feeling materialistic scientism is in its last days!

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I recently read a great piece by Jonah Lehrer where he ponders about the way we pursue science. It’s worth reading the whole article, but here’s the paragraph which really grabbed my attention –

Karl Popper, the great philosopher of science, once divided the world into two categories: clocks and clouds. Clocks are neat, orderly systems that can be solved through reduction; clouds are an epistemic mess, “highly irregular, disorderly, and more or less unpredictable.” The mistake of modern science is to pretend that everything is a clock, which is why we get seduced again and again by the false promises of brain scanners and gene sequencers. We want to believe we will understand nature if we find the exact right tool to cut its joints. But that approach is doomed to failure. We live in a universe not of clocks but of clouds.

rain clouds

UFO clouds

sun through clouds

sun setting below clouds

I think clouds are beautiful, don’t you? Their variety, their constantly changing shape and colour and size…..their unpredictability. Astonishing. So, yes, I agree with Jonah, (and with Karl Popper), the mechanistic view of the universe has brought certain understandings and certain powers, but the networked, complex view of the universe will bring us a new understanding of reality, with quite a different concept of power. Jonah sums it up this way –

So how do we see the clouds? I think the answer returns us to the vintage approach of the Victorians. Right now, the life sciences follow a very deductive model, in which researchers begin with a testable hypothesis, and then find precisely the right set of tools to test their conjecture. Needless to say, this has been a fantastically successful approach. But I wonder if our most difficult questions will require a more inductive method, in which we first observe and stare and ponder, and only then theorize.

I think it’s about learning to use the whole brain again. Read Ian McGilchrist’s “The Master and his Emissary”. He explains more clearly than anyone else just what these two ways of seeing the world are about and how we might recapture our ability to use both halves of our brain!

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Here’s an excellent post on the School of Life blog by David Eagleman. He says…

….science never fails to provide more questions.  What we really discover from a life in science is the vastness of our ignorance.  When we reach the end of the pier of everything we understand, we find all the uncharted waters of what we do not know.  Given that, I’m surprised at the number of books in the bookstore that are penned with certainty.

This always surprises me too. The most strident promoters of scientism seem so sure of themselves. How can they be so sure and be scientists? Isn’t science about wonder, amazement, curiosity, and, indeed, a humble scepticism which never reaches the absolute, final last word on anything? For me, science is about trying to understand, and, maybe it’s because I’ve worked all my life as a doctor, but I’m never at the point where I’ve understood everything about anyone. And I never stop trying.

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The treatment of infectious diseases is often presented as one of the great success stories of modern medicine. There’s no doubt that antibiotics have the potential to kill many bacteria in life threatening situations and so have saved many lives. Antivirals don’t have as good a success rate as antibiotics (despite the strange current craze for dishing out Tamiflu). However, the story of infectious disease is not so simple. I came across a feature about this on the BBC site the other day, headed “Are we losing the war on bugs?” This is typical language about the issue of infection – it is presented as a war, which is about as helpful a metaphor as the “war on drugs” or the “war on terror”. If these are wars, then when could we reasonably expect them to be over? In fact, the BBC article is the most heavily war metaphor laden article on infectious disease I’ve read for a long time.

And indeed our battle to outwit the bacteria which have caused death and decimation down the centuries has revealed just what a formidable foe they can be.
It is a war of attrition. There have been points where we have been advancing, and points when we have had to beat a retreat.
In part is the ability to keep people alive for longer which has enabled some bugs to find a chink in our armour
Influenza is seen as the most wily of viruses, constantly adapting to thwart our attempts to combat it.
We will always be at war with microbes. Their genetic promiscuity is impressive, but we are learning more about them all the time. They are versatile and enduring – but so are we

Many of those phrases are direct quotes from scientists working in this area, so it isn’t only the journalist who has bought into this metaphor. Is this a helpful way to think about infection? I don’t think so. The clue lies in that last quote about microbes being “versatile and enduring” and the admission that it isn’t the kind of war which can be won.

Bacteria and viruses are part Nature, just as we are. We have a complex relationship with them. We couldn’t live without them and sometimes we can’t live with them. So what exactly is the situation? Having invented antibiotics have we discovered how to control infectious disease? Because that’s what the war metaphor is all about. It’s that dominant scientism belief that Man can conquer and control Nature. Scientifically, and philosophically, I think that’s a foolish stance.

I recently came across a research article from 2000, written by Mitchell Cohen, and published in Nature Insight (Volume 406(6797), 17 August 2000, pp 762-76). The article is entitled “Changing patterns of infectious disease” (no war metaphor, unlike the BBC piece)
Here’s the abstract

Despite a century of often successful prevention and control efforts, infectious diseases remain an important global problem in public health, causing over 13 million deaths each year. Changes in society, technology and the microorganisms themselves are contributing to the emergence of new diseases, the re-emergence of diseases once controlled, and to the development of antimicrobial resistance. Two areas of special concern in the twenty-first century are food-borne disease and antimicrobial resistance. The effective control of infectious diseases in the new millennium will require effective public health infrastructures that will rapidly recognize and respond to them and will prevent emerging problems

The author points out that at the beginning of the 20th century infectious diseases were the leading causes of death worldwide, and that average life expectancy was only 47 largely due to the number of children who died in infancy from infections. However, he then goes on to point out that from 1700 to 1900 life expectancy had risen in Britain from 17 to 52 and that the death rate from TB had fallen by 80%. Antibiotics hadn’t been invented yet.
The reasons for the change were “primarily decreases in host susceptibility and/or disease transmission.” After the invention of antibiotics infectious disease became even less of a cause of death “Between 1900 and 1980, mortality from infectious disease fell from 797 to 36 per 100,000” “By the end of the twentieth century, in most of the developed world, mortality from infectious diseases had been replaced by mortality from chronic illnesses such as heart disease, cancer and stroke” (war on chronic disease anyone?)
However, it’s a more complex picture, with new infections, and old infections now resistant to previously effective treatments. 13 million people died from infections in 1998, and the death rates from infectious disease have risen even in developed countries. Why? The conclusion reached by this particular author is interesting “The recurring theme throughout all of these factors that influence the emergence of infectious diseases is change”. What changes? Well, too many to cover here actually, but not least changes in demographics with increasing numbers of vulnerable people, from the elderly to the malnourished; changing patterns of human behaviour with more children being cared for in groups in nurseries, and more international travel; changes in the amount of ready-prepared foods being eaten placing food safety out of the hands of individuals and into industry and commerce; and the over-prescribing of antimicrobial drugs rises in resistance.

So the war metaphor doesn’t really work. The problem turns out to be more complex than beating the baddies. The best explanations for disease patterns emerge from understandings of how we live in this world. Yes, we do need drugs to treat life threatening infectious disease but the biggest advances will come from attending to our adaptability and our resilience. As a species we need to learn what influences these characteristics and to take measures to increase them. So here’s your challenge. What do you think can increase adaptability and resilience? At a personal level, and at a global level?

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Mihaly Csikszentmihalyi’s answer to Edge’s 2009 question is the view that it’s time now to start to focus on how branches of knowledge connect to, and influence each other, and to develop a new science which goes beyond the current complexity science by emphasising the relationships between phenomena rather than the phenomena themselves as discreet entities.

The idea that will change the game of knowledge is the realization that it is more important to understand events, objects, and processes in their relationship with each other than in their singular structure. Western science has achieved wonders with its analytic focus, but it is now time to take synthesis seriously. We shall realize that science cannot be value-free after all. The Doomsday clock ticking on the cover of the Bulletin of Atomic Scientists ever closer to midnight is just one reminder that knowledge ignorant of consequences is foolishness. Chemistry that shrugs at pollution is foolishness, Economics that discounts politics and sociology is just as ignorant as are politics and sociology that discount economics. Unfortunately, it does not seem to be enough to protect the neutral objectivity of each separate science, in the hope that the knowledge generated by each will be integrated later at some higher level and used wisely. The synthetic principle will have to become a part of the fundamental axioms of each science. How shall this breakthrough occur? Current systems theories are necessary but not sufficient, as they tend not to take values into account. Perhaps after this realization sets in, we shall have to re-write science from the ground up.

Note, that he not only emphasises connections and synthetic thinking, but twice in his short answer he mentions the importance of values. That’s because it’s actually not possible to fully comprehend natural phenomena without considering values.
This answer reminds me not only of one of the best books I’ve read in recent years – Linked, but also Prince Charles’ recent Dimbleby Lecture where he argues a similar case.

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EDGE questions attract such interesting responses every year. This year the question is “What will Change Everything?

Nassim Nicholas Taleb, the author of The Black Swan, poses the response that “the idea of negative and iatrogenic science” will change everything. Here’s his main point…

I will conclude with the following statement: you cannot do anything with knowledge unless you know where it stops, and the costs of using it. Post enlightenment science, and its daughter superstar science, were lucky to have done well in (linear) physics, chemistry and engineering. But, at some point we need give up on elegance to focus on something that was given the short shrift for a very long time: the maps showing what current knowledge and current methods do not do for us; and a rigorous study of generalized scientific iatrogenics, what harm can be caused by science (or, better, an exposition of what harm has been done by science). I find it the most respectable of pursuits

What he’s highlighting is the tendency for some science advocates to suggest that science is not just the only way to know the truth, but to assume that the scientific approach is in all circumstances the one likely to produce the most positive outcome. This relates to his other work where he highlights “illusions of control” – this insight has been dramatically shown to be correct in the global collapse of the financial and banking system. I always find it disturbing when an “expert” claims absolute certainty about something….yes, pretty much always! The humility which comes with awareness of our limits of our knowledge or skill is a great quality in my opinion.

He highlights not only the limits of knowledge though, but the concept from medicine of iatrogenesis – the harm done from the attempts to help…

Let’s consider Medicine –which only started saving lives less than a century ago (I am generous), and to a lesser extent than initially advertised in the popular literature, as the drops in mortality seem to arise much more from awareness of sanitation and the (random) discovery of antibiotics rather than therapeutic contributions. Doctors, driven by the beastly illusion of control, spent a long time killing patients, not considering that “doing nothing” could be a valid option –and research compiled by my colleague Spyros Makridakis shows that they still do to some extent. Indeed practitioners who were conservative and considered the possibility of letting nature do its job, or stated the limit of our medical understanding were until the 1960s accused of “therapeutic nihilism”. It was deemed so “unscientific” to decide on a course of action based on an incomplete understanding to the human body –to say this is the limit of where my body of knowledge stops. The very term iatrogenic, i.e., harm caused by the healer, is not well spread — I have never seen it used outside medicine. In spite of my lifelong obsession with what is called “type 2 error”, or false positive, I was only introduced to the concept very recently thanks to a conversation with the essayist Bryan Appleyard. How can such a major idea remained hidden from our consciousness?  Even in medicine, that is, modern medicine, the ancient concept “do no harm”   sneaked-in very late. The philosopher of Science Georges Canguilhem wondered why it was not until the 1950s that the idea came to us. This, to me, is a mystery: how professionals can cause harm for such a long time in the name of knowledge and get away with it.

Ouch! That’s a pretty negative view of doctoring! It’s not often that you hear people say so clearly that the main improvements in health come from social, economic and political change rather from “therapies”, but it’s true, and it’s not only what I was taught at university, but it’s still a clear message conveyed by people like Prof Richard Wilkinson. It’s certainly worth re-iterating when we’re in the middle of a medical culture which assumes so often that the best thing to do is prescribe a drug or operate on a patient. It’s good to hear a challenge to that mind-set and for the question of “watchful waiting”, or certainly of caring but not intervening with a potentially harmful procedure or drug, to be raised for discussion.

I’m a bit amazed that Nassim Nicholas Taleb had never come across the concept of “iatrogenesis” before. It’s a well known phenomenon in the medical world. Would it be a useful concept in other sciences? I expect it would. Again, too often, there is far greater emphasis given to the potential benefit of a technology, than the potential harm. Yet to make informed choices, we need to know both these aspects well.

If these points made by Taleb aren’t thought provoking or controversial enough for you, I’ll leave you with this one…..

I have also in the past speculated that religion saved lives by taking the patient away from the doctor

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