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Well, well, well. I bet you thought incense might smell good, it might contribute to a feeling of well-being partly through its symbolic ritual use, and partly through some kind of behavioural training, where the smell triggers previously experienced relaxation.

It transpires, however, that frankincense contains some psychoactive chemicals. The resin from the Boswellia plant “activates poorly understood ion channels in the brain to alleviate anxiety or depression”. OK, so this is one of those strange pieces of research conducted on mice, but the researchers claim they may have identified a whole new class of antidepressant and anxiolytic drugs.

I always find myself a bit torn over these kinds of findings. First of all, it’s certainly interesting to read about new discoveries which may help ameliorate human suffering, and it’s also interesting to hear scientists describe potential mechanisms which explain known phenomena, but there’s something a little disturbing too. It’s that reduction of something to its component parts that always makes me uneasy. Even if the incense contains chemicals which can be shown to act on specific parts of the brain, to extract that component not just from the incense but from the whole experience of which incense burning is just a part, and turn it into a marketable product, feels somewhat diminishing.

Oh well, I suppose there’s no need to do an either/or with this one. If ritual and meditative practice involving the burning of incense increases well-being and a new drug or two can be developed to treat patients who are suffering from anxiety and depression, then who says someone can’t avail themselves of both solutions together?

Let’s consider four verbs which highlight essential characteristics of human beings.

SENSING

All living creatures are sensate. All have sensory organs to pick up stimuli from the environment – light, sound, odours, temperature and so on. As human beings we have a particularly elaborate sensory system, possibly THE most elaborate of all creatures, however, being sensate is a characteristic we share with all animate beings.

FEELING

I have a large hardback copy of Gray’s Anatomy on my bookshelf. I bought it when I was studying anatomy at Medical School back in 1973. I still find it fascinating. The section on the nervous system and the brain shows something incredibly striking. All the nerves which carry the signals from the sensory organs travel first of all to what is termed “the old brain”, the “limbic system” more or less. That always amazed me. Why do all the sensory signals go there? This particular area of the brain is the main emotion generating and processing centre. It’s responsible for those feelings you get of fear, of arousal, of anger, and so on. Modern techniques of brain imaging are helping us to understand this better. It seems that we have developed in a way which allows signals from our sensory equipment to first of all create emotional states. This has a survival advantage. For example, we can quickly develop the “fight or flight” response to successfully deal with any threats around us. Obviously emotions are considerably more elaborate than this. Anthony Damasio is really interesting to read about this subject. “Descartes’ Error: Emotion, Reason and the Human Brain” is a good starting point. But I can also recommend his “The Feeling of What Happens” and “Looking for Spinoza”. You might also like “Consciousness Explained” by Daniel C Dennett and “Emotional Intelligence” by Daniel Goleman. What all of these authors show us is how this particular function of the brain allows us to respond to stimuli from the environment far, far more quickly than we could if we had to become aware of everything consciously first, then figure out what to do about it. That thinking thing comes next! Although it’s not possible to really know the emotional content of another creature’s mind, from observing behaviour patterns it would seem that other animals also have emotions.

THINKING

Those two great parts of the brain known as the cerebral hemispheres are responsible for what we term “cognition”…….thinking. In its entirety, the human brain is THE most complex structure in the known universe. Amazing, huh? And it’s inside your head! There’s way too much involved in thinking for me to explain here but it involves memory, imagination, awareness, concentration and systems of assessment. Once signals have been processed in the old brain (and acted upon!), this “new brain” picks up the trail and processes what’s going on. It’s thinking that let’s us make choices. Some other creatures think too, but, as far as we know, not to nearly the same extent as human beings do. One of the things we’ve done with these capacities is to develop language which gives us the ability to handle and manipulate symbols and to think both abstractly and synthetically. And that leads to the fourth verb – the one which seems to be uniquely human –

MEANING-SEEKING

We don’t just pick up signals, we don’t just generate feelings, we don’t just think about the signals and the feelings to make choices, we do something else. We try to make sense of things. We are always asking the questions “Why?” and “How come?” We are insatiably curious but we are also insatiably trying to understand the world and our experiences. The way we do this is by telling stories. We put everything together and attribute values and meanings to weave narratives which enable us to make sense of the world and of ourselves. We do this in a host of complex ways. Viktor Frankl showed how this is one of our most fundamental drives. See his “Man’s Search for Meaning”. Richard Kearney shows how we use storytelling for this purpose, and Owen Flanagan shows how we inhabit “spaces of meaning” to create our distinct worldviews and narratives.

So, there you have it. Four verbs which make us human – sensing, feeling, thinking and meaning-seeking.  Let me just add one further level of complexity. I’ve presented this is a logical, step-wise way – inspired by those evolutionary biologists – but on a moment to moment basis, these activities of the human being are continuously active and interactive. What sense we make of something influences what we sense and vice versa. Feelings influence thoughts and vice versa. And so on.

What do you think? Do you agree that these four verbs capture what it is to be human? Have you any others you think I should add?

Flourishing.

Isn’t that a great word? I’m reading Owen Flanagan’s “Really Hard Problem” just now and he says the book is about “eudaimonics” – his word for the science of eudaimonia. That’s been translated by many people as “happiness” but apparently “flourishing” is a better translation and I like that word a LOT more than “happiness”. Somehow, happiness has a somewhat more superficial connotation than flourishing. Happiness might be a state, but flourishing captures a dynamic essence. It’s going somewhere, growing, thriving, expanding, improving.

How do things need to be to feel you are flourishing? What supports, encourages, enables flourishing? Which are the flourishing contexts?

I’m still thinking this one through, but the first thing that came to mind was the concept of “flow”. When I feel in the flow, I feel I am flourishing. Flow involves movement, a certain ease and good energy. When I feel frustrated or blocked, or feel in the middle of turbulence, I don’t feel in the flow. The second thing that occurred to me was when I am doing well what I am doing. For example, one day last week, every single consultation I did seemed to go extremely well. I felt I connected so well to every patient, enjoyed meeting them all and felt I could understand them very well. I was doing well what I do – consulting and understanding. Then this last weekend I’ve been teaching and the teaching was easy and fun and the feedback was universally fabulous and I felt I was doing well what I do – teach. A third thing was about energy. When my energy feels good I feel I am flourishing.

Tell me, cos I’m really interested to know – when do you feel you are flourishing? What contributes to that feeling?

Irn-bru is a very Scottish fizzy drink. The ads they make are usually a mixture of clever and funny. This is no exception. What’s interesting to me about this, is that by taking a contemporary cultural perspective and framing it in Kipling’s “If…..” poem, it both captures some really typical aspects of “scottishness” (whatever that is!) and through the postmodernist reference, conveys a sense of values and ideals.
Do you know any ads which do something similar for the culture where you live?

Human beings are sensing, feeling, thinking, meaning-seeking creatures. We are probably the only species of life on Earth to function this way. Consciousness is that strange phenomenon which allows us to be aware of all these functions, and it’s consciousness which has enabled us to develop language which allows us to communicate the inner experiences of our lives.

How do you know what another person senses, feels or thinks? Through the sharing of stories. Our key tool in organising all these elements and conveying these experiences to others is narrative. We put things together in our heads in the form of stories. Remember, a story is created by telling of the present as it is emerging from the past in the light of future possibilities. Stories are dynamic. They move, they grow, they develop. And every story is unique, because every human being is unique. We feel less alone when we find connections with others through the stories we share. We use the imaginative facility of empathy to try to understand what another person is experiencing.

These experiences of our lives are made up of the sensations we become aware of, the feelings which develop inside us, and the thoughts which allow us to put it all together. All of this is framed inside what sense we make of it all. Two people can have very similar experiences but understand those experiences differently because sense each one makes of it is different.

Owen Flanagan, the philosopher, describes this very well in his book, “The Really Hard Problem”. He points out that there are many different ways of making sense of experience and these different ways lead to very different perceptions and understandings of the world. He describes the idea of “spaces of meaning”. A “space of meaning” is what a person lives in and through which he or she experiences the world. A “space of meaning” is publically available.

He describes six such spaces – art, science, technology, ethics, politics and spirituality.

Each of these six spaces of meaning names, or gestures in the direction of, a large domain of life. Art includes painting, poetry, literature, music and popular culture. Science includes all the sciences, as well as whatever synthetic philosophical picture of persons (or reality) is thought to emerge from the sciences. Politics includes the relevant local and/or nation-state form of government as wel as the legal and economic structures it rests on and/or engenders. Spirituality includes multifarious religious practices and institutions, theologies, and such non-theistic spiritual conceptions as ethical naturalism, secular humanism, pagan shamanism, Confucianism, Buddhism and Stoicism.

If we want to understand how some person or group self-conceives, and what kind of worldview they have, then we can consider how they make sense of their experience in relation to these “spaces of meaning”. There are as many different “worldviews” as there are people. If we are to understand each other and communicate then we need to grasp something of our own and the other’s worldview. For some people, one of these “spaces of meaning” will be pre-eminent – for example, there are some who think that only the scientific worldview is the “right” view and that all others are flawed. Others think the same of a particular religious or political view of life. We connect with those who inhabit the same spaces as we do. Most people don’t inhabit only one of these spaces. We each have our unique cluster, but some people seem almost incapable of seeing the world in any way other than through one particular space.

One of the points Flanagan is making is that there is no single “right” worldview. Those who cannot see that fail to connect with others who make sense of their lives very differently.

I think we can all learn something from a bit of self-reflection. Which of these “spaces of meaning” resonate most strongly with you? What does that tell you about the way you make sense of the world?

giant snowdrops

giant snowdrops, originally uploaded by bobsee.

Just because they’re beautiful…..
Actually, one of the reasons I love flower photos, is that I SEE much more in the photo than I usually notice when out walking. The photos seem to actually help me SEE better. In fact, I find carrying a camera changes the way I see the world and somehow stimulates me to notice what I’m sure I’d otherwise just not notice at all. But when I get home and upload my photos to my Mac I can gaze at these flowers on the big screen for AGES.
I hope these simple flowers bring you as much pleasure as they bring me.
Tell me if you get similar experiences with your camera. Does it change the way you SEE the world?

litter

litter, originally uploaded by bobsee.

I went for a walk in the forest yesterday. It appears some school group have been round getting the kids to some kind of exercise. There were a few labels here and there – like “Are mushrooms and berries safe to eat?”
But THIS was my favourite!
Don’t you think they might have cleared up after them???

I’ve just read Patient-centered Interviewing. An Evidence-based Method, by Dr Robert C Smith (ISBN-13 978-0-7817-3279-6). This is one of the best medical textbooks I’ve ever read. I really hope that even in medical schools where the teachers haven’t even heard of this approach, that they will be teaching something very, very similar.

The premise of this book is very simple, and it is that the doctor-patient interview is at the heart of all medical practice. Unlike sick plants or animals, human beings are able to reflect on their own inner experience and to convey that experience using language. These latter qualities make medical practice different from other sciences and crafts. One of the first doctors to make this so very clear was the great George Engel, who proposed, back in the late 1970s, that we move from a biomedical model of human health, to a biopsychosocial one. It is this understanding which underpins “patient-centered interviewing”.

The subtitle of the book is also striking, however, “An evidence-based method”. Much is made of “evidence” these days, and it is arguable that the great ideals of Sackett and his colleagues for “Evidence Based Medicine” has become distorted at the hands of both managers who want to control finances and the practice of doctors, and those who have a narrowly materialistic view of the world, who only value what can be objectively measured. This book, however, takes meets that issue head on by presenting a truly evidence-based approach to the commonest medical procedure on the planet, the one which the average American physician carries out between 140,000 and 160,000 times in his or her working life – the interview.

The patient-physician relationship is the center of medicine. Relationships are central to medical practice…..At the core of any therapeutic relationship is the feeling that an individual can safely expose his or her vulnerability and that he or she is genuinely cared for. These qualities are not merely a matter of having a good bedside manner or of being nice. They have actually been associated with outcomes of care…….The core skill of relationship-building is empathy, which is an accurate recognition and acceptance of another’s emotional state.

Scientific methods usually involve the concept of data. As Smith says,

Although uniquely private and subjective, symptoms and concerns are the primary data – the hard data of the science of medicine – and clinicians and students can enhance their scientific value by good interviewing. These human data lead to most diagnoses and determine most treatments. By “human data”, I mean information that the patient communicates either in words of by nonverbal, but uniquely human, ways, such as a frown. These data are found in no other domain.

He makes what he terms the “humanistic argument” which is that we should “hear and understand our patients in a way that validates them as human beings rather than as objects of study” He points out that this leads to increased patient autonomy which in turn helps them to communicate more clearly what they are actually experiencing and, when it comes to treatment, are much more likely to follow through in their own interests. The biomedical model has produced a doctor-centered approach to interviews – the aim is for the doctor to establish the physical diagnosis – so, the doctor asks lots of questions and the patient is expected to give short, focussed answers. Studies of this method have shown that in over two thirds of interviews, the patient does not manage to complete their opening statement of concerns, being interrupted, on average, 18 seconds into their account. Smith is not derogatory about the doctor-centered approach and recognises its value in establishing urgency, clear physical diagnoses, and treatment plans. However, he argues, it often goes wrong because it fails to allow the doctor to comprehend the patient’s personal concerns and, in particular, the psychosocial contexts of their symptoms. This book lays out a method for a medical interview which begins with a patient-centered approach then moves to a doctor-centered one, concluding with a comprehensive, balanced summary of what has been understood through both approaches together. Crucially, he argues that a solely doctor-centered approach is unscientific because it produces biased data about the patient which is not so reliable and not so valid.

The patient-centered interview has five steps

1. Welcoming the patient, introducing yourself, making them comfortable.

2. Capturing both the patient’s and the doctor’s agendae.

3. Facilitating the narrative by using open-ended questions to explore the presenting complaint

4. Developing the personal story and the emotional story through relationship-building skills of emotion-seeking and emotion-handling.

5. Summary and transition to doctor-centered part of interview

I particularly like his little mnemonic of NURS for emotion-handling skills –

N = Naming – saying what the emotion is – “sad”, or “frustrated”, or whatever

U = Understanding – accepting and validating the emotion

R = Respecting – emphasising the positive elements of the patient’s coping

S = Supporting – offering support and partnership to work to bring about improvement

In Appendix B, Smith has included George Engel’s Foreword to the First Edition – which is a short essay worth buying the book for! In it, Engel explains how he developed the concept of the biopsychosocial approach. He quotes Heisenberg – “What we observe is not nature itself but nature exposed to our method of questioning”

Physicist Heisenberg’s dictum exemplifies a fundamental distinction between 17th- and 20th-centure scientific thinking, the latter of which is derived from such conceptual developments as evolution, relativity, quantum mechanics, general systems theory, far-from-equilibrium thermodynamics, and, more recently, chaos and complexity theory. Loosely speaking, we are applying biomedical and biopsychosocial as labels to contrast the two positions. Actually, what Heisenberg enunciates is what clinicians have known from time immemorial – namely, that the answers you get from a patient depend on the questions you pose and how you do. More broadly, it exposes the fallacy of the 17th-century natural science position that what scientists discover exists entirely external to and independent of themselves. In fact, rather than simply examing or observing something “out there”, scientists devise mental constructs of their experiences with the observed as a means of characterising their understanding of its properties and behaviour. This change in perspective began in physics with relativity theory, which required acknowledgement that the location of the observer cannot be ignored relative to what is being observed. The rediscovery of the obvious occurred in that transformation – namely, that science itself is a human activity. The lesson is that humanness and human phenomena cannot be excluded from science.

I find this book very timely. It might be over 30 years since Engel showed how the practice of medicine should change, and in that time both systems approaches, chaos and complexity theories and discoveries should have transformed our understanding of both health and disease. But we are only at a beginning, and the dominant viewpoint is still the 17th-century mechanistic one. Medicine needs to catch up with some of the new findings from science. Evidence, it turns out, is produced within the complex web which stretches from the subjective to the cosmological.

What is this?

purple flower, originally uploaded by bobsee.

Does anyone know what this plant is called?
It’s about 12 inches tall and grows in the verges at the sides of the road. This one is just outside Aix en Provence
I’ve never seen a flower like this in Scotland and I’d like to know what it is.
Can you help?

Judas Tree



Judas Tree, originally uploaded by bobsee.

This lovely tree is known in France as l’arbre de Judea – which probably relates to its prevalence in the Middle East. However, in English, is has come to be known as the “Judas Tree”. Many authorities believe this is a mistranslation from the French.
However, the story which goes with the name is that Judas hanged himself from this particular variety of tree and it produces its blood red blossom each year after Easter in some kind of remembrance of that.
I find these kinds of stories associated with trees fascinating, and this is one of the first I’ve come across where the story either evolved after the tree’s misnaming, or whether the story influenced the naming.
Does anybody know how this tree really got its name?

by the way, I framed this shot to include the church nearby to heighten the religious connection!