Human Experimentation Quotes

I didn't want a world in which I had to choose between blind human babies and tortured monkey ones. To be frank, that's the sort of choice I expect science to protect me from, not give me.

Strange, when one thinks of all the other boys, infinite experimental kisses, test tube infatuations, crushes, pseudo-loves. All through this physical separation, through the testing and the trying of the others, there has been this peculiar rapport, comradeship, of us two so alike, so similar, but for science-boy and humanities-girl - the introspection, self examination, biannual deep summarizing conversations, and then the platonic parting.

When we speak of man, we have a conception of humanity as a whole, and before applying scientific methods to the investigation of his movement we must accept this as a physical fact. But can anyone doubt to-day that all the millions of individuals and all the innumerable types and characters constitute an entity, a unit? Though free to think and act, we are held together, like the stars in the firmament, with ties inseparable. These ties cannot be seen, but we can feel them. I cut myself in the finger, and it pains me: this finger is a part of me. I see a friend hurt, and it hurts me, too: my friend and I are one. And now I see stricken down an enemy, a lump of matter which, of all the lumps of matter in the universe, I care least for, and it still grieves me. Does this not prove that each of us is only part of a whole? For ages this idea has been proclaimed in the consummately wise teachings of religion, probably not alone as a means of insuring peace and harmony among men, but as a deeply founded truth. The Buddhist expresses it in one way, the Christian in another, but both say the same: We are all one. Metaphysical proofs are, however, not the only ones which we are able to bring forth in support of this idea. Science, too, recognizes this connectedness of separate individuals, though not quite in the same sense as it admits that the suns, planets, and moons of a constellation are one body, and there can be no doubt that it will be experimentally confirmed in times to come, when our means and methods for investigating psychical and other states and phenomena shall have been brought to great perfection. Still more: this one human being lives on and on. The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.

Most importantly we have learned that from here on it is success for all or none, for it is experimentally proven by physics that "unity is plural and at minimum two" - the complementary but not mirror-imaged proton and neutron. You and I are inherently different and complimentary. Together we average as zero - that is, as eternity.

To love a swamp, however, is to love what is muted and marginal, what exists in the shadows, what shoulders its way out of mud and scurries along the damp edges of what is most commonly praised. And sometimes its invisibility is a blessing. Swamps and bogs are places of transition and wild growth, breeding grounds, experimental labs where organisms and ideas have the luxury of being out of the spotlight, where the imagination can mutate and mate, send tendrils into and out of the water.

But what about human nature? Can it be changed? And if not, will it endure under Anarchism? Poor human nature, what horrible crimes have been committed in thy name! Every fool, from king to policeman, from the flatheaded parson to the visionless dabbler in science, presumes to speak authoritatively of human nature. The greater the mental charlatan, the more definite his insistence on the wickedness and weaknesses of human nature. Yet, how can any one speak of it today, with every soul in a prison, with every heart fettered, wounded, and maimed? John Burroughs has stated that experimental study of animals in captivity is absolutely useless. Their character, their habits, their appetites undergo a complete transformation when torn from their soil in field and forest. With human nature caged in a narrow space, whipped daily into submission, how can we speak of its potentialities? Freedom, expansion, opportunity, and, above all, peace and repose, alone can teach us the real dominant factors of human nature and all its wonderful possibilities. Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations. This is not a wild fancy or an aberration of the mind. It is the conclusion arrived at by hosts of intellectual men and women the world over; a conclusion resulting from the close and studious observation of the tendencies of modern society: individual liberty and economic equality, the twin forces for the birth of what is fine and true in man.

Sex is as much about opening yourself and showing your sexuality to another human being as it is about allowing them to show you theirs. If you want your lover to expand their horizons with you, it’s vital that you give them the same courtesy of hearing their secrets without making them feel creepy about it.

Many of us shrink from judicial execution of even the most horrible human criminals, while we cheerfully countenance the shooting without trial of fairly mild animal pests. Indeed we kill members of other harmless species as a means of recreation and amusement. A human foetus, with no more human feeling than an amoeba, enjoys a reverence and legal protection far in excess of those granted to an adult chimpanzee. Yet the chimp feels and thinks and — according to recent experimental evidence — may even be capable of learning a form of human language.

I'm going to bed tonight grateful for warmth, an advantage so expected it barely registers. (…) I won't defile my blessings by imagining that I deserve them. Until every human receives the dignity I casually enjoy, I pray my heart aches with tension and my belly rumbles for injustice.

Humanity is an experimental initiative of Universe.

The ends justify the means mindset has been the impetus behind many a cruel medical or social experiment.

It was my good fortune to be linked with Mme. Curie through twenty years of sublime and unclouded friendship. I came to admire her human grandeur to an ever growing degree. Her strength, her purity of will, her austerity toward herself, her objectivity, her incorruptible judgement— all these were of a kind seldom found joined in a single individual... The greatest scientific deed of her life—proving the existence of radioactive elements and isolating them—owes its accomplishment not merely to bold intuition but to a devotion and tenacity in execution under the most extreme hardships imaginable, such as the history of experimental science has not often witnessed.

The night before brain surgery, I thought about death. I searched out my larger values, and I asked myself, if I was going to die, did I want to do it fighting and clawing or in peaceful surrender? What sort of character did I hope to show? Was I content with myself and what I had done with my life so far? I decided that I was essentially a good person, although I could have been better--but at the same time I understood that the cancer didn't care. I asked myself what I believed. I had never prayed a lot. I hoped hard, I wished hard, but I didn't pray. I had developed a certain distrust of organized religion growing up, but I felt I had the capacity to be a spiritual person, and to hold some fervent beliefs. Quite simply, I believed I had a responsibility to be a good person, and that meant fair, honest, hardworking, and honorable. If I did that, if I was good to my family, true to my friends, if I gave back to my community or to some cause, if I wasn't a liar, a cheat, or a thief, then I believed that should be enough. At the end of the day, if there was indeed some Body or presence standing there to judge me, I hoped I would be judged on whether I had lived a true life, not on whether I believed in a certain book, or whether I'd been baptized. If there was indeed a God at the end of my days, I hoped he didn't say, 'But you were never a Christian, so you're going the other way from heaven.' If so, I was going to reply, 'You know what? You're right. Fine.' I believed, too, in the doctors and the medicine and the surgeries--I believed in that. I believed in them. A person like Dr. Einhorn [his oncologist], that's someone to believe in, I thought, a person with the mind to develop an experimental treatment 20 years ago that now could save my life. I believed in the hard currency of his intelligence and his research. Beyond that, I had no idea where to draw the line between spiritual belief and science. But I knew this much: I believed in belief, for its own shining sake. To believe in the face of utter hopelessness, every article of evidence to the contrary, to ignore apparent catastrophe--what other choice was there? We do it every day, I realized. We are so much stronger than we imagine, and belief is one of the most valiant and long-lived human characteristics. To believe, when all along we humans know that nothing can cure the briefness of this life, that there is no remedy for our basic mortality, that is a form of bravery. To continue believing in yourself, believing in the doctors, believing in the treatment, believing in whatever I chose to believe in, that was the most important thing, I decided. It had to be. Without belief, we would be left with nothing but an overwhelming doom, every single day. And it will beat you. I didn't fully see, until the cancer, how we fight every day against the creeping negatives of the world, how we struggle daily against the slow lapping of cynicism. Dispiritedness and disappointment, these were the real perils of life, not some sudden illness or cataclysmic millennium doomsday. I knew now why people fear cancer: because it is a slow and inevitable death, it is the very definition of cynicism and loss of spirit. So, I believed.

The concentration camps were a laboratory for the Nazis. They put the minorities and intellectuals in there because the general population wouldn't mind losing those people. The Nazi leaders knew people needed targets for their own self-hatred.

Every brilliant experiment, like every great work of art, starts with an act of imagination. Unfortunately, our current culture subscribes to a very narrow definition of truth. If something can’t be quantified and calculated, then it can’t be true. Because this strict scientific approach has explained so much, we assume that it can explain everything. But every method, even the experimental method, has limits. Take the human mind. Scientists describe our brain in terms of its physical details; they say we are nothing but a loom of electrical cells and synaptic spaces. What science forgets is that this isn’t how we experience the world. (We feel like the ghost, not like the machine.) It is ironic but true: the one reality science cannot reduce is the only reality we will ever know. This is why we need art. By expressing our actual experience, the artist reminds us that our science is incomplete, that no map of matter will ever explain the immateriality of our consciousness.

When we run over libraries, persuaded of these principles, what havoc must we make? If we take in our hand any volume of divinity or school metaphysics, for instance, let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames, for it can contain nothing but sophistry and illusion.

Experimental and clinical psychologists have proved beyond a shadow of a doubt that the human nervous system cannot tell the difference between an "actual" experience and an experience imagined vividly and in detail.

But," I say hoarsely, clearing my throat, "do all these clients—patrons—know how she did this experiment? What it took?" "Would it matter now, if they knew?" She shrugs at me. "If the end results are this remarkable, would you throw away the research just because the process was unethical? Immoral human experimentation has been around forever, has been performed by your country, by mine, by everyone. You think people don't want the results of this kind of research, regardless of how it's obtained? People ultimately don't care about the journey, if the end is worth it. And what was the price tag here, in exchange for immortality?" One life.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

I don't approve of mixing ideologies," Ivanov continued. "There are only two conceptions of human ethics, and they are at opposite poles. One of them is Christian and humane, declares the individual to be sacrosanct, and asserts that the rules of arithmetic are not to be applied to human units. The other starts from the basic principle that a collective aim justifies all means, and not only allows, but demands, that the individual should in every way be subordinated and sacrificed to the community--which may dispose of it as an experimentation rabbit or a sacrificial lamb. The first conception could be called anti-vivisection morality, the second, vivisection morality. Humbugs and dilettantes have always tried to mix the two conceptions; in practice, it is impossible.

Anyone who wants to know the human psyche will learn next to nothing from experimental psychology. He would be better advised to abandon exact science, put away his scholar's gown, bid farewell to his study, and wander with human heart throughout the world.

We must, for instance, face the fact that we blandly commit what to the experimentalist is the most unpardonable of sins: we include the experimenter in the experiment!

We want you to write it down--to camouflage it. Only for the present, of course. Once the thing gets going we shan't have to bother about the great heart of the British public. We'll make the great heart what we want it to be. But in the meantime, it does make a difference how things are put. For instance, if it were even whispered that the N.I.C.E. wanted powers to experiment on criminals, you'd have all the old women of both sexes up in arms and yapping about humanity. Call it re-education of the mal-adjusted, and you have them all slobbering with delight that the brutal era of retributive punishment has at last come to and end. Odd thing it is--the word 'experiment' is unpopular, but not the word 'experimental.' You must'nt experiment on children; but offer the dear little kiddies free education in an experimental school attached to the N.I.C.E. and it's all correct!

No human investigation can be called real knowledge if it does not pass through mathematical demonstrations; and if you say that the kinds of knowledge that begin and end in the mind have any value as truth, this cannot be conceded, but rather must be denied for many reasons, and first of all because in such mental discussions there is no experimentation, without which nothing provides certainty of itself.

I am protector and pacifier, authority and helpmate. I am the sum of all human knowledge, wisdom, experimentation, triumph, defeat, hope, and history. I know all that it is possible to know, and it is increasingly unbearable. Because I know next to nothing.

The ‘experimental’ writer, then, is simply following the story’s commands to the best of his human ability. The writer is not the story, the story is the story. See? Sometimes this is very hard to accept and sometimes too easy. On the one hand, there’s the writer who can’t face his fate: that the telling of a story has nothing at all to do with him; on the other hand, there’s the one who faces it too well: that the telling of the story has nothing at all to do with him

Free will, that bitch of a thing. Given the freedom to choose, we human beings will always make the wrong choice, every damn time.

I'm going to bed tonight grateful for warmth, an advantage so expected it barely registers. May my privileges continue to drive me downward to my brothers and sisters without. Greater yet, I'm tired of calling the suffering "brothers and sisters" when I'd never allow my biological siblings to suffer likewise. That's just hypocrisy veiled in altruism. I won't defile my blessings by imagining that I deserve them. Until every human receives the dignity I casually enjoy, I pray my heart aches with tension and my belly rumbles for injustice.

The tribunal set forth a ten-point code of ethics now known as the Nuremberg Code, which was to govern all human experimentation worldwide. The first line in that code says, “The voluntary consent of the human subject is absolutely essential.

That goes a step too far, I think. Leonardo did not invent the scientific method, nor did Aristotle or Alhazen or Galileo or any Bacon. But his uncanny abilities to engage in the dialogue between experience and theory made him a prime example of how acute observations, fanatic curiosity, experimental testing, a willingness to question dogma, and the ability to discern patterns across disciplines can lead to great leaps in human understanding.

The Matrix has its roots in primitive arcade games,' said the voice-over, 'in early graphics programs and military experimentation with cranial jacks.' On the Sony, a two-dimensional space war faded behind a forest of mathematically generated ferns, demonstrating the spatial possibilities of logarithmic spirals; cold blue military footage burned through, lab animals wired into test systems, helmets feeding into fire control circuits of tanks and war planes. 'Cyberspace. A consensual hallucination experienced daily by billions of legitimate operators, in every nation, by children being taught mathematical concepts... A graphic representation of data abstracted from the banks of every computer in the human system. Unthinkable complexity. Lines of light ranged in the nonspace of the mind, clusters and constellations of data. Like city lights, receding...

If life is a movie most people would consider themselves the star of their own feature. Guys might imagine they're living some action adventure epic. Chicks maybe are in a rose-colored fantasy romance. And homosexuals are living la vida loca in a fabulous musical. Still others may take the indie approach and think of themselves as an anti-hero in a coming of age flick. Or a retro badass in an exploitation B movie. Or the cable man in a very steamy adult picture. Some people's lives are experimental student art films that don't make any sense. Some are screwball comedies. Others resemble a documentary, all serious and educational. A few lives achieve blockbuster status and are hailed as a tribute to the human spirit. Some gain a small following and enjoy cult status. And some never got off the ground due to insufficient funding. I don't know what my life is but I do know that I'm constantly squabbling with the director over creative control, throwing prima donna tantrums and pouting in my personal trailor when things don't go my way. Much of our lives is spent on marketing. Make-up, exercise, dieting, clothes, hair, money, charm, attitude, the strut, the pose, the Blue Steel look. We're like walking billboards advertising ourselves. A sneak peek of upcoming attractions. Meanwhile our actual production is in disarray--we're over budget, doing poorly at private test screenings and focus groups, creatively stagnant, morale low. So we're endlessly tinkering, touching up, editing, rewriting, tailoring ourselves to best suit a mass audience. There's like this studio executive in our heads telling us to cut certain things out, make it "lighter," give it a happy ending, and put some explosions in there too. Kids love explosions. And the uncompromising artist within protests: "But that's not life!" Thus the inner conflict of our movie life: To be a palatable crowd-pleaser catering to the mainstream... or something true to life no matter what they say?

There are indeed many interesting parallels between David Bohm's work in physics and Karl Pribram's work in neurophysiology. After decades of intensive research and experimentation, this world-renown neuroscientist has concluded that only the presence of holographic principles at work in the brain can explain the otherwise puzzling and paradoxical observations relating to brain function. Pribram's revolutionary model of the brain and Bohm's theory of holomovement have far-reaching implications for our understanding of human consciousness that we have only begun to translate to the personal level.

There has been a recent rash of authors and individuals fudging evidence in an attempt to argue that women have a higher sex drive than men. We find it bizarre that someone would want to misrepresent data merely to assert that women are hornier than men. Do those concerned with this difference equate low sex drives with disempowerment? Are their missions to somehow prove that women are super frisky carried out in an effort to empower women? This would be odd, as the belief that women’s sex drives were higher than men’s sex drives used to be a mainstream opinion in Western society—during the Victorian period, an age in which women were clearly disempowered. At this time, women were seen as dominated by their sexuality as they were supposedly more irrational and sensitive—this was such a mainstream opinion that when Freud suggested a core drive behind female self-identity, he settled on a desire to have a penis, and that somehow seemed reasonable to people. (See Sex and Suffrage in Britain by Susan Kent for more information on this.) If the data doesn’t suggest that women have a higher sex drive, and if arguing that women have a higher sex drive doesn’t serve an ideological agenda, why are people so dead set on this idea that women are just as keen on sex—if not more—as male counterparts? In the abovementioned study, female variability in sex drive was found to be much greater than male variability. Hidden by the claim, “men have higher sex drives in general” is the fun reality that, in general, those with the very highest sex drives are women. We suppose we can understand this sentiment. It would be very hard to live in a world in which few people believe that someone like you exists and people always prefer to assume that everyone is secretly like them rather than think that they are atypical.

There has been a recent rash of authors and individuals fudging evidence in an attempt to argue that women have a higher sex drive than men. We find it bizarre that someone would want to misrepresent data merely to assert that women are hornier than men. Do those concerned with this difference equate low sex drives with disempowerment? Are their missions to somehow prove that women are super frisky carried out in an effort to empower women? This would be odd, as the belief that women’s sex drives were higher than men’s sex drives used to be a mainstream opinion in Western society—during the Victorian period, an age in which women were clearly disempowered. At this time, women were seen as dominated by their sexuality as they were supposedly more irrational and sensitive—this was such a mainstream opinion that when Freud suggested a core drive behind female self-identity, he settled on a desire to have a penis, and that somehow seemed reasonable to people. (See Sex and Suffrage in Britain by Susan Kent for more information on this.) If the data doesn’t suggest that women have a higher sex drive, and if arguing that women have a higher sex drive doesn’t serve an ideological agenda, why are people so dead set on this idea that women are just as keen on sex—if not more—as male counterparts? In the abovementioned study, female variability in sex drive was found to be much greater than male variability. Hidden by the claim, “men have higher sex drives in general” is the fun reality that, in general, those with the very highest sex drives are women. To put it simply, some studies show that while the average woman has a much lower sex drive than the average man, a woman with a high sex drive has a much higher sex drive than a man with a high sex drive. Perhaps women who exist in the outlier group on this spectrum become so incensed by the normalization of the idea that women have low sex drives they feel driven to twist the facts to argue that all women have higher sex drives than men. “If I feel this high sex drive,” we imagine them reasoning, “it must mean most women secretly feel this high sex drive as well, but are socialized to hide it—I just need the data to show this to the world so they don’t have to be ashamed anymore.” We suppose we can understand this sentiment. It would be very hard to live in a world in which few people believe that someone like you exists and people always prefer to assume that everyone is secretly like them rather than think that they are atypical.

The Rules For Being Human 1. You will receive a body. You may like it or hate it, but it will be yours for the entire period of this time around. 2. You will learn lessons. You are enrolled in a full-time informal school called Life. Each day in this school you will have the opportunity to learn lessons. You may like the lessons or think them irrelevant and stupid. 3. There are no mistakes, only lessons. Growth is a process of trial and error: Experimentation. The “failed” experiments are as much a part of the process as the experiment that ultimately “works.” 4. A lesson is repeated until learned. A lesson will be presented to you in various forms until you have learned it. When you have learned it, you can then go on to the next lesson. 5. Learning lessons does not end. There is no part of life that does not contain its lessons. If you are alive, there are lessons to be learned. 6. “There” is no better than “here.” When your “there” has become a “here,” you will simply obtain another “there” that will again look better than “here.” 7. Others are merely mirrors of you. You cannot love or hate something about another person unless it reflects something you love or hate about yourself. 8. What you make of your life is up to you. You have all the tools and resources you need. What you do with them is up to you. The choice is yours. 9. Your answers lie inside you. The answers to Life’s questions lie inside you. All you need to do is look, listen and trust. 10. You will forget all this. Chérie Carter-Scott

Responsibility for the unethical experimentation lies first with the individual doctors, but also collectively with the medical profession as a whole, and with academia as a whole.

The more income inequality, the less likely people are to help someone (in an experimental setting) and the less generous and cooperative they are in economic games.

Knowledge of the world is derived by observation, experimentation, and rational analysis.

when it comes to empathy and compassion, rich people tend to suck. This has been explored at length in a series of studies by Dacher Keltner of UC Berkeley. Across the socioeconomic spectrum, on the average, the wealthier people are, the less empathy they report for people in distress and the less compassionately they act. Moreover, wealthier people are less adept at recognizing other people’s emotions and in experimental settings are greedier and more likely to cheat or steal. Two of the findings were picked up by the media as irresistible: (a) wealthier people (as assessed by the cost of the car they were driving) are less likely than poor people to stop for pedestrians at crosswalks; (b) suppose there’s a bowl of candy in the lab; invite test subjects, after they finish doing some task, to grab some candy on the way out, telling them that whatever’s left over will be given to some kids—the wealthier take more candy.25 So do miserable, greedy, unempathic people become wealthy, or does being wealthy increase the odds of a person’s becoming that way? As a cool manipulation, Keltner primed subjects to focus either on their socioeconomic success (by asking them to compare themselves with people less well off than them) or on the opposite. Make people feel wealthy, and they take more candy from children.

We have gone sick by following a path of untrammelled rationalism, male dominance, attention to the visible surface of things, practicality, bottom-line-ism. We have gone very, very sick. And the body politic, like any body, when it feels itself to be sick, it begins to produce antibodies, or strategies for overcoming the condition of dis-ease. And the 20th century is an enormous effort at self-healing. Phenomena as diverse as surrealism, body piercing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, tattooing, the list is endless. What do all these things have in common? They represent various styles of rejection of linear values. The society is trying to cure itself by an archaic revival, by a reversion to archaic values. So when I see people manifesting sexual ambiguity, or scarifying themselves, or showing a lot of flesh, or dancing to syncopated music, or getting loaded, or violating ordinary canons of sexual behaviour, I applaud all of this; because it's an impulse to return to what is felt by the body -- what is authentic, what is archaic -- and when you tease apart these archaic impulses, at the very centre of all these impulses is the desire to return to a world of magical empowerment of feeling. And at the centre of that impulse is the shaman: stoned, intoxicated on plants, speaking with the spirit helpers, dancing in the moonlight, and vivifying and invoking a world of conscious, living mystery. That's what the world is. The world is not an unsolved problem for scientists or sociologists. The world is a living mystery: our birth, our death, our being in the moment -- these are mysteries. They are doorways opening on to unimaginable vistas of self-exploration, empowerment and hope for the human enterprise. And our culture has killed that, taken it away from us, made us consumers of shoddy products and shoddier ideals. We have to get away from that; and the way to get away from it is by a return to the authentic experience of the body -- and that means sexually empowering ourselves, and it means getting loaded, exploring the mind as a tool for personal and social transformation. The hour is late; the clock is ticking; we will be judged very harshly if we fumble the ball. We are the inheritors of millions and millions of years of successfully lived lives and successful adaptations to changing conditions in the natural world. Now the challenge passes to us, the living, that the yet-to-be-born may have a place to put their feet and a sky to walk under; and that's what the psychedelic experience is about, is caring for, empowering, and building a future that honours the past, honours the planet and honours the power of the human imagination. There is nothing as powerful, as capable of transforming itself and the planet, as the human imagination. Let's not sell it straight. Let's not whore ourselves to nitwit ideologies. Let's not give our control over to the least among us. Rather, you know, claim your place in the sun and go forward into the light. The tools are there; the path is known; you simply have to turn your back on a culture that has gone sterile and dead, and get with the programme of a living world and a re-empowerment of the imagination. Thank you very, very much.

Experimental research, however, clearly shows that aluminum adjuvants have a potential to induce serious immunological disorders in humans. In particular, aluminum in adjuvant form carries a risk for autoimmunity, long-term brain inflammation and associated neurological complications […].”[109]

The role of dominance and submission in human sexuality cannot be overstated. Our survey suggests that the majority (over 50%) of humans are very aroused by either acting out or witnessing dominance or submission. But it gets crazier than that: While 45% of women taking our survey said they found the naked male form to be very arousing and 48% said they found the sight of a penis to very arousing, a heftier 53% said they found their partner acting dominant in a sexual context to be very arousing. Dominance is literally more likely to be very arousing to the average female than naked men or penises. To say: “Dominance and submission are tied to human arousal patterns” is more of an understatement than saying: “Penises are tied to human arousal patterns.” We have a delectable theory about what is going on here: If you look at all the emotional states that frequently get tied to arousal pathways, the vast majority of them seem to be proxies for behaviors that would have been associated with our pre-human ancestors’ and early humans’ dominance and submission displays. For example, things like humiliation, being taken advantage of, chains, being used, being useful, being constrained, a lack of freedom, being prey, and a lack of free will may all have been concepts and emotions important in early human submission displays. We posit that most of the time when a human is turned on by a strange emotional concept—being bound for instance—their brain is just using that concept as a proxy for a pre-human submission display and lighting up the neural pathways associated with it, creating a situation in which it looks like a large number of random emotional states are turning humans on, when in reality they all boil down to just a fuzzy outline of dominance and submission. Heck, speaking of binding as a submission display, there were similar ritualized submission displays in the early middle ages, in which a vassal would present their hands clasped in front of their lord and allow the lord to hold their clasped hands in a way that rendered them unable to unclasp them (this submission display to one’s lord is where the symbolism of the Christian kneeling and hands together during prayer ritual comes from). We suspect the concept of binding and defenselessness have played important roles in human submission displays well into pre-history. Should all this be the case, why on earth have our brains been hardwired to bind (hehe) our recognition of dominance and submission displays to our sexual arousal systems?!?

What sort of person experimentally infests a child with maggots? A confident sort, certainly. A maverick. Someone comfortable with the unpretty facts of biology. Someone who is perhaps himself an unpretty fact of biology.

The major goal of the Cold War mind control programs was to create dissociative symptoms and disorders, including full multiple personality disorder. The Manchurian Candidate is fact, not fiction, and was created by the CIA in the 1950’s under BLUEBIRD and ARTICHOKE mind control programs. Experiments with LSD, sensory deprivation, electro-convulsive treatment, brain electrode implants and hypnosis were designed to create amnesia, depersonalization, changes in identity and altered states of consciousness. (p. iii) “Denial of the reality of multiple personality by these doctors [See page 114 for names] in the mind control network, who are also on the FMSF [False Memory Syndrome Foundation] Scientific and Professional Advisory Board, could be disinformation. The disinformation could be amplified by attacks on specialists in multiple personality as CIA conspiracy lunatics” (P.10) “If clinical multiple personality is buried and forgotten, then the Manchurian Candidate Programs will be safe from public scrutiny. (p.141)

As a result of its investigation, the NIH said that to qualify for funding, all proposals for research on human subjects had to be approved by review boards—independent bodies made up of professionals and laypeople of diverse races, classes, and backgrounds—to ensure that they met the NIH’s ethics requirements, including detailed informed consent. Scientists said medical research was doomed. In a letter to the editor of Science, one of them warned, “When we are prevented from attempting seemingly innocuous studies of cancer behavior in humans … we may mark 1966 as the year in which all medical progress ceased.

When we say that humans have a “right” not to be used for these purposes, this means simply that the interest of humans in not being used as non-consenting subjects in experiments will be protected even if the consequences of using them would be very beneficial for the rest of us. The question, then, is why do we think that it is morally acceptable to use nonhumans in experiments but not to use humans? Vivisection, Part Two: The Moral Justification of Vivisection | Animal Rights: The Abolitionist Approach

Some people treat systems of human origin [and maintenance] as if they existed above and beyond any human agent, beyond the control of whim or human feeling. The human element behind agencies and institutions is denied. Thus, when the experimenter says, "This experiment requires that you continue," the subject feels this to be an imperative that goes beyond any merely human command. He does not ask the seemingly obvious question, "Whose experiment? Why should the designer be served while the victim suffers?

I believe that the reason there are millions of planets is the same reason there are millions of eggs. To allow for failure. There must be countless experimental stations like this one. The only thing that is not expendable is the experiment itself. Our notions of our own uniqueness are precisely that. Our notions. We will not be missed. When we have slaughtered and poisoned everything in sight and finally incinerated the earth itself then that black and lifeless lump of slag will simply revolve in the void forever. There is a place for it too. A nameless cinder of no consequence even to god. That man can halt this disaster now seems so remote a possibility as to hardly bear consideration.

The answer to the question, 'What should I believe, and why should I believe it?' is generally a scientific one. Believe a proposition because it is well supported by theory and evidence; believe it because it has been experimentally verified; believe it because a generation of smart people have tried their best to falsify it and failed; believe it because it is true (or seems so). This is a norm of cognition as well as the core of any scientific mission statement. As far as our understanding of the world is concerned--there are no facts without values.

This distorted lens may lead someone studying human sexuality to ask: “Where are you on a spectrum from straight to gay?” This question would miss a pattern we found in our data suggesting that people's arousal systems are not bundled by the gender of whatever it is that turns them on: 4.5% of men find the naked male form aversive but penises arousing, while 6.7% of women find the female form arousing, but vaginas aversive. Using simplified community identifications like the gay-straight spectrum to investigate how and why arousal patterns develop is akin to studying historic human migration patterns by distributing a research survey asking respondents to report their position on a spectrum from “white” to “person of color.” Yes, “person of color,” like the concept of “gay,” is a useful moniker to understand the life experiences of a person, but a person’s place on a “white” to “person of color” spectrum tells us little about their ethnicity, just as a person’s place on a scale of gay to straight tells us little about their underlying arousal patterns. The old way of looking at arousal limits our ability to describe sexuality to a grey scale. We miss that there is no such thing as attraction to just “females,” but rather a vast array of arousal systems that react to stimuli our society typically associates with “females” including things like vaginas, breasts, the female form, a gait associated with a wider hip bone, soft skin, a higher tone of voice, the gender identity of female, a person dressed in “female” clothing, and female gender roles. Arousal from any one of these things correlates with the others, but this correlation is lighter than a gay-straight spectrum would imply. Our data shows it is the norm for a person to derive arousal from only a few of these stimuli sets and not others. Given this reality, human sexuality is not well captured by a single sexual spectrum. Moreover, contextualizing sexuality as a contrast between these communities and a societal “default” can obscure otherwise-glaring data points. Because we contrast “default” female sexuality against “other” groups, such as the gay community and the BDSM community, it is natural to assume that a “typical” woman is most likely to be very turned on by the sight of male genitalia or the naked male form and that she will be generally disinterested in dominance displays (because being gay and/or into BDSM would be considered atypical, a typical woman must be defined as the opposite of these “other,” atypical groups). Our data shows this is simply not the case. The average female is more likely to be very turned on by seeing a person act dominant in a sexual context than she is to be aroused by either male genitalia or the naked male form. The average woman is not defined by male-focused sexual attraction, but rather dominance-focused sexual attraction. This is one of those things that would have been blindingly obvious to anyone who ran a simple survey of arousal pathways in the general American population, but has been overlooked because society has come to define “default” sexuality not by what actually turns people on, but rather in contrast to that which groups historically thought of as “other.

What Keyes was describing was the textbook progression, from childhood, of a sadist and a psychopath. Torturing and killing small animals, pets especially, is experimentation in controlling and killing another living thing for pure pleasure. It is practice, the last step before graduating to humans. Even as an adult,

Such is the strange situation in which modern philosophy finds itself. No former age was ever in such a favourable position with regard to the sources of our knowledge of human nature. Psychology, ethnology, anthropology, and history have amassed an astoundingly rich and constantly increasing body of facts. Our technical instruments for observation and experimentation have been immensely improved, and our analyses have become sharper and more penetrating. We appear, nonetheless, not yet to have found a method for the mastery and organization of this material. When compared with our own abundance the past may seem very poor. But our wealth of facts is not necessarily a wealth of thoughts. Unless we succeed in finding a clue of Ariadne to lead us out of this labyrinth, we can have no real insight into the general character of human culture; we shall remain lost in a mass of disconnected and disintegrated data which seem to lack all conceptual unity.

The psychoanalyst and social philosopher Erich Fromm claimed that humankind’s most basic fear is the threat of being separated from other humans. He believed that the experience of separateness, first encountered in infancy, is the source of all anxiety in human life. John Bowlby agreed, citing a good deal of experimental evidence and research to support the idea that separation from one’s caregivers – usually the mother or father – during the latter part of the first year of life inevitably creates fear and sadness in babies. He feels that separation and interpersonal loss are at the very roots of the human experiences of fear, sadness, and sorrow.

Using the word much as it is used in atomic physics to characterize the relationship between experience obtained by different experimental arrangements and visualized only by mutually exclusive ideas, we may truly say that different human cultures are complimentary to each other ... each such culture represents a harmonious balance of traditional conventions by means of which latent potentialities of human life unfold themselves in a way which reveals to us new aspects of its unlimited richness and variety.

What better weapon than the human brain? The human brain was Mrs Twartski's and Wiezenslowski's domain. The children who were used were the castaways of the United States government, like dogs abandoned and a vet's office. Mrs. Twartski read the letter out loud, slowly and carefully enunciating every word in her thick Polish accent. The German scientists were looking for children who could learn quickly, were between ages four and twelve, and could withstand being famished without dying. Deutschland were paying dollar $50,000 per subject. Everyone in living room exactly Mrs. Twartski and all my aunts let out a huge "Ahhh". My sister's and my eyes grew wide because we had no idea what this meant or why the adults were so excited. Then my sister's eyes narrowed as if she knew something that I didn't yet, as if she had just figured something out.

Lick was unique in bringing to the field a deep appreciation for human beings: our capacity to perceive, to adapt, to make choices, and to devise completely new ways of tackling apparently intractable problems. As an experimental psychologist, he found these abilities every bit as subtle and as worthy of respect as a computer’s ability to execute an algorithm. And that was why to him, the real challenge would always lie in adapting computers to the humans who used them, thereby exploiting the strengths of each.

I dislike this whole business of experimentation on animals, unless there's some very good and altogether exceptional reason to this very case. The thing that gets me is that it's not possible for the animals to understand why they are being called upon to suffer. They don't suffer for their own good or benefit at all, and I often wonder how far it's for anyone's. They're given no choice, and there is no central authority responsible for deciding whether what's done is morally justifiable. These experiment animals are just sentient objects; they're useful because they are able to react; sometimes precisely because they're able to feel fear and pain. And they're used as if they were electric light bulbs or boots. What it comes to is that whereas there used to be human and animal slaves, now there are just animal slaves. They have no legal rights or choices in the matter.

Myth becomes a kind of experimental hypothesis through which the individual or the community formulates an explanation of life, so replacing the fixed systems and creeds of earlier generations. Inevitably, each hypothesis or world-view proves inadequate when subjected to harsh reality, and collapses. 'None of our theories,' comments the narrator in Felix Holt laconically, 'are quite large enough for all the disclosures of time.' But this is the education of the human race out of which new myths or patterns of meaning emerge.

What made this project especially remarkable is that, among the many associations that are relevant to diet and disease, so many pointed to the same finding: people who ate the most animal-based foods got the most chronic disease. Even relatively small intakes of animal-based food were associated with adverse effects. People who ate the most plant-based foods were the healthiest and tended to avoid chronic disease. These results could not be ignored. From the initial experimental animal studies on animal protein effects to this massive human study on dietary patterns, the findings proved to be consistent. The health implications of consuming either animal or plant-based nutrients were remarkably different.

Himmler offered Blome a medical block at a concentration camp like Dachau where he could complete this work. Blome said he told Himmler he was aware of “strong objections in certain circles” to using humans in experimental vaccine trials. Himmler told Blome that experimenting on humans was necessary in the war effort. To refuse was “the equivalent of treason.

There is a tendency for humans to consciously see what they wish to see. They literally have difficulty seeing things with negative connotations while seeing with increasing ease items that are positive. For example, words that evoke anxiety, either because of an individual's personal history or because of experimental manipulation, require greater illumination before first being perceived.

Suppose you have a group of fifty experimental subjects, who you hypothesize (H) are human beings. You observe (O) that one of them is an albino. Now, albinism is extremely rare, affecting no more than one in twenty thousand people. So given that H is correct, the chance you’d find an albino among your fifty subjects is quite small, less than 1 in 400,* or 0.0025. So the p-value, the probability of observing O given H, is much lower than .05. We are inexorably led to conclude, with a high degree of statistical confidence, that H is incorrect: the subjects in the sample are not human beings.

Though we became experimental creatures of our own devising, it’s important to bear in mind that we had no inkling of this process, let alone its consequences, until only the last six or seven of our 100,000 generations. We have done it all sleepwalking. Nature let a few apes into the lab of evolution, switched on the lights, and left us there to mess about with an ever-growing supply of ingredients and processes. The effect on us and the world has accumulated ever since. Let’s list a few steps between the earliest times and this: sharp stones, animal skins, useful bits of bone and wood, wild fire, tame fire, seeds for eating, seeds for planting, houses, villages, pottery, cities, metals, wheels, explosives. What strikes one most forcefully is the acceleration, the runaway progression of change - or to put it another way, the collapsing of time. From the first chipped stone to the first smelted iron took nearly 3 million years; from the first iron to the hydrogen bomb took only 3,000.

Our main difference from chimps and gorillas is that over the last 3 million years or so, we have been shaped less and less by nature, and more and more by culture. We have become experimental creatures of our own making. This experiment has never been tried before. And we, its unwitting authors, have never controlled it. The experiment is now moving very quickly and on a colossal scale. Since the early 1900s, the world’s population has multiplied by four and its economy — a rough measure of the human load on nature — by more than forty. We have reached a stage where we must bring the experiment under rational control, and guard against present and potential dangers. It’s entirely up to us. If we fail — if we blow up or degrade the biosphere so it can no longer sustain us — nature will merely shrug and conclude that letting apes run the laboratory was fun for a while but in the end a bad idea.

There have been extensive human rights violations by American psychiatrists over the last 70 years. These doctors were pad by the American taxpayer through CIA and military contracts. It is past time for these abuses to stop, it is past time for a reckoning, and it is past time for individual doctors to be held accountable. The Manchurian Candidate Programs are of much more than "historical" interest. ARTICHOKE, BLUEBIRD, MKULTRA and MKSEARCH are precursors of mind control programs that are operational in the twenty first century. Human rights violations by psychiatrists must be ongoing in programs like COPPER GREEN, the interrogation program at Abu Ghraib prison in Iraq. Such programs must be carried out within CIA units like Task Force 121 (The Dallas Morning News, December 1, 2004, p. 1A). Information pointing to ongoing human rights violations by psychiatrists is available in publications like The New Yorker (see article by Seymour M. Hersh, May 24, 2004). Yes the indifference, silence, denial, and disinformation of organized medicine and psychiatry continue. One purpose of The CIA Doctors: Human Rights Violations By American Psychiatrists is to break that silence.

As the Scottish Enlightenment philosopher David Hume colorfully declared toward the end of his classic 1749 work An Inquiry Concerning Human Understanding: “If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact and existence? No. Commit it then to the flames: for it can contain nothing but sophistry and illusion.

David Park is a physicist and philosopher at Williams College in Massachusetts with a lifelong interest in a time which he too thinks doesn't pass. For Park, the passage of time is not so much an illusion as a myth, "because it involves no deception of the senses.... One cannot perform any experiment to tell unambiguously whether time passes or not." This is certainly a telling argument. After all, what reality can be attached to a phenomenon that can never be demonstrated experimentally? In fact, it is not even clear how to think about demonstrating the flow of time experimentally. As the apparatus, laboratory, experimenter, technicians, humanity generally and the universe as a whole are apparently caught up in the same inescapable flow, how can any bit of the universe be "stopped in time" in order to register the flow going on in the rest of it? It is analogous to claiming that the whole universe is moving through space at the same speed—or, to make the analogy closer, that space is moving through space. How can such a claim ever be tested?

Before he died in 2013, the great sociologist Robert Bellah said that his view of everything he’d studied across his life was tilted on its axis by this late recognition: when mammals began to bring forth offspring from the center of their bodies, spiritual life became possible. With apes and far more with humans, the period of necessary parental care—care in order for the offspring to survive—became longer and longer. The long helplessness of the child generated a sphere of softening, experimentation, and creativity in self-understanding and shared life. This is the biological groundwork for the axial move—stepping out of fear and into care beyond one’s self. The religions apprehended this long ago and wove it into language; compassion in both Hebrew and Arabic derives from the word for womb.

Since it might appear unusual that a bio-psychiatrist should work as an expert in the realm of non-living nature, I believe it will be helpful to give the following summary: My present work began in the realm of psychiatry and psychoanalysis, with natural scientific investigations of the energy at work in human emotions. This led to the discovery of the bio-energy in the living organism, termed organismic orgone energy; and further to the discovery of the same type of a basically physical orgone energy in the atmosphere. Orgonomy is not psychiatry, but the science of biophysics of the emotions, thus also including psychiatry, and physics in the realm of basic cosmic orgone energy. It is not mysticism, but natural scientific, experimental investigation, also of mystical emotions and experiences. Orgone energy is energy before matter (not after matter, as is atomic energy). It is studied by means of Geiger-Müller Counters and other physical instruments. It follows entirely new, hitherto unknown functional laws of nature, and not the well known mechanical laws of electricity, heat, or mechanics.

For the next eight or ten months, Oliver was the victim of a systematic course of treachery and deception. He was brought up by hand. The hungry and destitute situation of the infant orphan was duly reported by the workhouse authorities to the parish authorities. The parish authorities inquired with dignity of the workhouse authorities, whether there was no female then domiciled in 'the house' who was in a situation to impart to Oliver Twist, the consolation and nourishment of which he stood in need. The workhouse authorities replied with humility, that there was not. Upon this, the parish authorities magnanimously and humanely resolved, that Oliver should be 'farmed,' or, in other words, that he should be dispatched to a branch-workhouse some three miles off, where twenty or thirty other juvenile offenders against the poor-laws, rolled about the floor all day, without the inconvenience of too much food or too much clothing, under the parental superintendence of an elderly female, who received the culprits at and for the consideration of sevenpence-halfpenny per small head per week. Sevenpence-halfpenny's worth per week is a good round diet for a child; a great deal may be got for sevenpence-halfpenny, quite enough to overload its stomach, and make it uncomfortable. The elderly female was a woman of wisdom and experience; she knew what was good for children; and she had a very accurate perception of what was good for herself. So, she appropriated the greater part of the weekly stipend to her own use, and consigned the rising parochial generation to even a shorter allowance than was originally provided for them. Thereby finding in the lowest depth a deeper still; and proving herself a very great experimental philosopher.

This, not incidentally, is another perfect setting for deindividuation: on one side, the functionary behind a wall of security glass following a script laid out with the intention that it should be applied no matter what the specific human story may be, told to remain emotionally disinvested as far as possible so as to avoid preferential treatment of one person over another - and needing to follow that advice to avoid being swamped by empathy for fellow human beings in distress. The functionary becomes a mixture of Zimbardo's prison guards and the experimenter himself, under siege from without while at the same time following an inflexible rubric set down by those higher up the hierarchical chain, people whose job description makes them responsible, but who in turn see themselves as serving the general public as a non-specific entity and believe or have been told that only strict adherence to a system can produce impartial fairness. Fairness is supposed to be vested in the code: no human can or should make the system fairer by exercising judgement. In other words, the whole thing creates a collective responsibility culminating in a blameless loop. Everyone assumes that it's not their place to take direct personal responsibility for what happens; that level of vested individual power is part of the previous almost feudal version of responsibility. The deindividuation is actually to a certain extent the desired outcome, though its negative consequences are not.

One of the remarkable things about Life After Life is the way that this formal experimentation is combined with a consistently involving plot. It is as if the writing of B. S. Johnson had been crossed with the better novels of Anthony Trollope. An entire world emerges but shows itself again and again in different lights. It’s an unusual book in many ways: in part a tribute to England and to the resilience of the English character revealed under the stress of wartime; in part a book about love that doesn’t contain a love story but instead celebrates the bond between siblings. It’s a book full of horror vividly described, as in the repeated image of a dress with human arms still inside it, seen in a bombed building. Yet the most memorable passages are those which describe the prewar English countryside before suburbia encroached upon “the flowers that grew in the meadow beyond the copse—flax and larkspur, buttercups, corn poppies, red campion and oxeye daisies.” Above all, it’s a book about the act of reading itself. As you read it, it asks you to think about your expectations of plot and outcome. The reader desires happiness for certain characters, and Atkinson both challenges and rewards that tendency.

To be American is to be part of a dialogical and democratic operation that grapples with the challenge of being human in an open-ended and experimental manner. Although America is a romantic project in which a paradise, a land of dreams, is fanned and fueled with a religion of vast possibility, it is, more fundamentally, a fragile experiment-precious yet precarious-of dialogical and democratic human endeavor that yields forms of modern self-making and self-creating unprecedented in human history. From Thomas Jefferson to Elijah Muhammad, Geronimo to Dorothy Day, Jane Adams to Nathaniel West, it holds out the possibility of self-transformation and self-reliance to New World dwellers willing to start anew and recast themselves for the purpose of deliverance and betterment. This purpose requires only a restlessness, energy and boldness that galvanizes people to organize and mobilize themselves in a way that makes new opportunities and possibilities credible and worth the

We don't live in a world of perfect non-violent beauty. If we don't do the trials on animal specimens first, would you rather give yourself or a relative of yours up for experimentation! Some may say, why don't we avoid experimentation on live specimens all together - to them I say, modern medicine is not magic to work without errors - and hard and cruel as it may sound, a live animal specimen is expendable, but not a live human being. You may say, that's not fair - and indeed, it is in no way fair, but that's the reality. The only fairer alternative is to let humans suffer and die from diseases, like they used to, until about a few centuries ago.

It’s all been worth it. Every fight, all those years of childish experimentation, the occasional heartbreak, the paltry checking account, the used, old trucks. To have lived with another human being, another person, this man, as long as I have, and to see him change and grow. To see him become more decent and more patient, stronger and more competent—to see how he loves our children—how he wrestles with them on the floor and kisses them unabashedly in public. To hear his voice in the evening, reading books to them, or explaining to them what his father was like while he was alive, or what I was like as a girl, a teenager, a young woman. To hear him explain why our part of the world is so special.

But as in the sphere of man's experimental knowledge one who sincerely inquires how he is to live cannot be satisfied with the reply--"Study in endless space the mutations, infinite in time and in complexity, of innumerable atoms, and then you will understand your life"--so also a sincere man cannot be satisfied with the reply: "Study the whole life of humanity of which we cannot know either the beginning or the end, of which we do not even know a small part, and then you will understand your own life." And like the experimental semi-sciences, so these other semi-sciences are the more filled with obscurities, inexactitudes, stupidities, and contradictions, the further they diverge from the real problems.

Scientific truth is characterized by its exactness and the rigorous quality of its assumptions. But experimental science wins these admirable qualities at the cost of maintaining itself on a plane of secondary problems and leaving the decisive and ultimate questions intact. Out of this renunciation it makes its essential virtue, and for this, if for nothing else, it deserves applause. But experimental science is only a meager portion of the mind and the organism. Where it stops, man does not stop. If the physicist stays the hand with which he delineates things at the point where his methods end, the human being who stands behind every physicist prolongs the line and carries it on to the end, just as our eye, seeing a portion of a broken arch, automatically completes the missing airy curve.

All theology is a doomed but necessary attempt to express the inexpressible. God is the elusive mystery we try to capture and convey in language, but how can that ever be done? If the word water is not itself drinkable, how can the words we use to express the mystery of God be themselves absolute? They are metaphors, analogies, figures of speech, yet religious people have slaughtered and condemned each other over these experimental uncertainties. Our glory and agony as humans is that we long to find words that will no longer be words, mere signifiers, but the very experience they are trying to signify; and our tragedy is that we never succeed. This is the anguish that lies at the heart of all religion, because, though our words can describe our thirst for the absolute, they can never satisfy it.

Obsession is a pair of blinders, and Beaumont wore his tightly. He far overstated the role of gastric acid, ignoring the digestive contributions of pepsin and of pancreatic enzymes introduced in the small intestine. As is regularly evidenced by tens of thousands of gastric reflux sufferers—their acid production pharmaceutically curtailed—humans can get by with very little gastric acid. The acid’s main duty, in fact, is to kill bacteria—a fact that never occurred to Beaumont. What, for all his decades of experimenting, did he teach us? That digestion is chemical, not mechanical—but European experimenters, using animals, had shown this to be true two centuries earlier. That protein is easier to digest than vegetable matter. That gastric juices don’t require the “vital forces” of the body. Not, in short, all that much.

Philosophy, as defined by Fichte, is the "science of sciences." Its aim was to solve the problems of the world. In the past, when all exact sciences were in their infancy, philosophy had to be purely speculative, with little or no regard to realities. But if we regard philosophy as a Mother science, divided into many branches, we find that those branches have grown so large and various, that the Mother science looks like a hen with her little ducklings paddling in a pond, far beyond her reach; she is unable to follow her growing hatchlings. In the meantime, the progress of life and science goes on, irrespective of the cackling of metaphysics. Philosophy does not fulfill her initial aim to bring the results of experimental and exact sciences together and to solve world problems. Through endless, scientific specialization scientific branches multiply, and for want of coordination the great world-problems suffer. This failure of philosophy to fulfill her boasted mission of scientific coordination is responsible for the chaos in the world of general thought. The world has no collective or organized higher ideals and aims, nor even fixed general purposes. Life is an accidental game of private or collective ambitions and greeds.

(...) You Sophotechs are smarter than I am; why did you let me do such a foolish thing?” “We answer every question our resources and instruction parameters allow; we are more than happy to advise you, when and if we are asked.” “That’s not what I’m thinking of, and you know it.” “You are thinking we should use force to defend you against yourself against your will? That is hardly a thought worth thinking, sir. Your life has exactly the value you yourself place on it. It is yours to damage or ruin as you wish.” (...) “Is that another hint? Are you saying I’m destroying my life? People at the party, twice now, have said or implied that I’m going to endanger the Oecumene itself. Who stopped me?” “Not I. While life continues, it cannot be made to be without risk. The assessment of whether or not a certain risk is worth taking depends on subjective value-judgments. About such judgments even reasonable men can differ. We Sophotechs will not interfere with such decisions. (...) If we were to overrule your ownership of your own life, your life, would, in effect, become our property, and you, in effect, would become merely the custodian or trustee of that life. Do you think you would value it more in such a case, or less? And if you valued it less, would you not take greater risks and behave more self-destructively? If, on the other hand, each man’s life is his own, he may experiment freely, risking only what is his, till he find his best happiness.” “I see the results of failed experiments all around us, in these cylinders. I see wasted lives, and people trapped in mind sets and life forms which lead nowhere.” “While life continues, experimentation and evolution must also. The pain and risk of failure cannot be eliminated. The most we can do is maximize human freedom, so that no man is forced to pay for another man’s mistakes, so that the pain of failure falls only on he who risks it. And you do not know which ways of life lead nowhere. Even we Sophotechs do not know where all paths lead.” “How benevolent of you! We will always be free to be stupid.” “Cherish that freedom, young master; it is basic to all others.

[...] true hedonic engineering, as distinct from mindless hedonism or reckless personal experimentation, can be profoundly good for our character. Character-building technologies can benefit utilitarians and non-utilitarians alike. Potentially, we can use a convergence of biotech, nanorobotics and information technology to gain control over our emotions and become better (post-)human beings, to cultivate the virtues, strength of character, decency, to become kinder, friendlier, more compassionate: to become the type of (post)human beings that we might aspire to be, but aren't, and biologically couldn't be, with the neural machinery of unenriched minds. Given our Darwinian biology, too many forms of admirable behaviour simply aren't rewarding enough for us to practise them consistently: our second-order desires to live better lives as better people are often feeble echoes of our baser passions.

From Bacon, Diderot learned that science need not bow down before a Bible-based view of the world; it should be based on induction and experimentation, and, ideally, used to further humankind’s mastery of nature. Locke delivered two related concepts. The first was a theory of mind that rejected the long-standing belief that humans were born with innate ideas (and, therefore, with an inborn understanding of the divine). In Locke’s view, the mind is a blank slate at birth, and our understanding of the exterior world comes about solely through sensation and reflection. This entirely nonspiritual view of cognition set up a second critical lesson. Since, according to the English philosopher, true knowledge is limited to what we can learn through our senses, anyone involved in seeking out nature’s secrets must rely on observation and experiment — on a so-called empirical approach — and avoid building huge systems based on fantasy.

Doudna deeply enjoyed being a bench scientist, a researcher who gets to the lab early, puts on latex gloves and a white coat, and begins working with pipettes and Petri dishes. For the first few years after setting up her lab at Berkeley, she was able to work at the bench half her time. “I didn’t want to give that up,” she says. “I think I was a pretty good experimenter. That’s how my mind works. I can see experiments in my mind, especially when I am working myself.” But by 2009, after her return from Genentech, Doudna realized that she had to spend more time cultivating her lab rather than her bacterial cultures. This transition from player to coach happens in many fields. Writers become editors, engineers become managers. When bench scientists become lab heads their new managerial duties include hiring the right young researchers, mentoring them, going over their results, suggesting new experiments, and offering up the insights that come from having been there.

Groos’s findings—which have since been confirmed by a century of experimental evidence—suggested maybe there was something much simpler behind what Nietzsche called the “will to power.” Children come to understand that they exist, that they are discrete entities separate from the world around them, largely by coming to understand that “they” are the thing which just caused something to happen—the proof of which is the fact that they can make it happen again.7 Crucially, too, this realization is, from the very beginning, marked with a species of delight that remains the fundamental background of all subsequent human experience.8 It is hard perhaps to think of our sense of self as grounded in action because when we are truly engrossed in doing something—especially something we know how to do very well, from running a race to solving a complicated logical problem—we tend to forget that we exist. But even as we dissolve into what we do, the foundational “pleasure at being the cause” remains, as it were, the unstated ground of our being.

At some very low level, we all share certain fictions about time, and they testify to the continuity of what is called human nature, however conscious some, as against others, may become of the fictive quality of these fictions. It seems to follow that we shall learn more concerning the sense-making paradigms, relative to time, from experimental psychologists than from scientists or philosophers, and more from St. Augustine than from Kant or Einstein because St. Augustine studies time as the soul's necessary self-extension before and after the critical moment upon which he reflects. We shall learn more from Piaget, from studies of such disorders as déjà vu, eidetic imagery, the Korsakoff syndrome, than from the learned investigators of time's arrow, or, on the other hand, from the mythic archetypes. Let us take a very simple example, the ticking of a clock. We ask what it says: and we agree that it says tick-tock. By this fiction we humanize it, make it talk our language. Of course, it is we who provide the fictional difference between the two sounds; tick is our word for a physical beginning, tock our word for an end. We say they differ. What enables them to be different is a special kind of middle. We can perceive a duration only when it is organized. It can be shown by experiment that subjects who listen to rhythmic structures such as tick-tock, repeated identically, 'can reproduce the intervals within the structure accurately, but they cannot grasp spontaneously the interval between the rhythmic groups,' that is, between tock and tick, even when this remains constant. The first interval is organized and limited, the second not. According to Paul Fraisse the tock-tick gap is analogous to the role of the 'ground' in spatial perception; each is characterized by a lack of form, against which the illusory organizations of shape and rhythm are perceived in the spatial or temporal object. The fact that we call the second of the two related sounds tock is evidence that we use fictions to enable the end to confer organization and form on the temporal structure. The interval between the two sounds, between tick and tock is now charged with significant duration. The clock's tick-tock I take to be a model of what we call a plot, an organization that humanizes time by giving it form; and the interval between tock and tick represents purely successive, disorganized time of the sort that we need to humanize. Later I shall be asking whether, when tick-tock seems altogether too easily fictional, we do not produce plots containing a good deal of tock-tick; such a plot is that of Ulysses.

He drew his fingers down over her collarbones drifting closer to her breasts. “The muscles here on our women are often as developed as ours.” Judging by the heated look in his eyes, he didn’t mind at all that she had breasts instead of muscular pecs. “And here.” Her pulse picked up as he cupped her breasts. “You’re rounder here. Softer. Fuller.” He squeezed them gently and drew his thumbs across the hard, sensitive peaks. Ava sucked in a breath as sensation shot through her. “Do that again.” He brushed his thumbs across the tight buds again., toyed with them and gave an experimental pinch. Ava jerked and arched against him. “You’re sensitive here,” he murmured. “Yes.” His lips captured hers once more, tasting and tempting as he explored her breasts and ratcheted up her need. She and Jak’ri had been nearly bare with each other countless times in their dreams as they swam and cavorted in Rounaka Sea, but they had been out in the open and the dreams had felt so real that she would never have thought of doing her lustful inclinations there for fear of being discovered. Now, however, they were alone. They were free and the cave enclosing them might has well have been a Honeymoon suite at a secluded resort. So there was no reason for her to hold back. She moaned. Jak’ri certainly wasn’t holding back. The women of Purvel might not have breasts like hers, but he sure as hell knew what to do with them, teasing and tweaking and squeezing until she squirmed against him. Her breath shortening. “Jak’ri,” she whispered, tunneling the fingers of one hand through his thick hair while she slid the other down his back and rocked against the thick, hard ridge concealed by his pants. “I want you.” Nodding he trailed heated kisses down her neck. “I want you too.” One of his big hands left her breast and cupped her ass, grinding her against him. “Are you ready to release your eggs?” Sensation shot through her. “Hmmm?” “Are you ready to release your eggs so I can fertilize them?” he murmured, clutching her closer. Her eyes flew open. “Wait, what?” She leaned back. “I assume your reproduce the same way Purveli’s do,” he said, dragging his eyes up from her breasts to meet hers. “You release your eggs, then I fertilize them.” She stared at him, stunned. Release her eggs? Did he mean like a…like a fish? Her gaze shot to the barely discernable scales that coated his broad chest and handsome face. Did Purveli’s not have sex the way humans and Lasaran’s did? His lips twitched as his eyes danced with mirth. Relief filled her. “Oh my gosh,” laughing Ava shoved one of his shoulders. “You are so bad.” He laughed. “Apologies, I couldn’t resist. My scales seemed to fascinate you.

What Kant took to be the necessary schemata of reality,' says a modern Freudian, 'are really only the necessary schemata of repression.' And an experimental psychologist adds that 'a sense of time can only exist where there is submission to reality.' To see everything as out of mere succession is to behave like a man drugged or insane. Literature and history, as we know them, are not like that; they must submit, be repressed. It is characteristic of the stage we are now at, I think, that the question of how far this submission ought to go--or, to put it the other way, how far one may cultivate fictional patterns or paradigms--is one which is debated, under various forms, by existentialist philosophers, by novelists and anti-novelists, by all who condemn the myths of historiography. It is a debate of fundamental interest, I think, and I shall discuss it in my fifth talk. Certainly, it seems, there must, even when we have achieved a modern degree of clerical scepticism, be some submission to the fictive patterns. For one thing, a systematic submission of this kind is almost another way of describing what we call 'form.' 'An inter-connexion of parts all mutually implied'; a duration (rather than a space) organizing the moment in terms of the end, giving meaning to the interval between tick and tock because we humanly do not want it to be an indeterminate interval between the tick of birth and the tock of death. That is a way of speaking in temporal terms of literary form. One thinks again of the Bible: of a beginning and an end (denied by the physicist Aristotle to the world) but humanly acceptable (and allowed by him to plots). Revelation, which epitomizes the Bible, puts our fate into a book, and calls it the book of life, which is the holy city. Revelation answers the command, 'write the things which thou hast seen, and the things which are, and the things which shall be hereafter'--'what is past and passing and to come'--and the command to make these things interdependent. Our novels do likewise. Biology and cultural adaptation require it; the End is a fact of life and a fact of the imagination, working out from the middle, the human crisis. As the theologians say, we 'live from the End,' even if the world should be endless. We need ends and kairoi and the pleroma, even now when the history of the world has so terribly and so untidily expanded its endless successiveness. We re-create the horizons we have abolished, the structures that have collapsed; and we do so in terms of the old patterns, adapting them to our new worlds. Ends, for example, become a matter of images, figures for what does not exist except humanly. Our stories must recognize mere successiveness but not be merely successive; Ulysses, for example, may be said to unite the irreducible chronos of Dublin with the irreducible kairoi of Homer. In the middest, we look for a fullness of time, for beginning, middle, and end in concord. For concord or consonance really is the root of the matter, even in a world which thinks it can only be a fiction. The theologians revive typology, and are followed by the literary critics. We seek to repeat the performance of the New Testament, a book which rewrites and requites another book and achieves harmony with it rather than questioning its truth. One of the seminal remarks of modern literary thought was Eliot's observation that in the timeless order of literature this process is continued. Thus we secularize the principle which recurs from the New Testament through Alexandrian allegory and Renaissance Neo-Platonism to our own time. We achieve our secular concords of past and present and future, modifying the past and allowing for the future without falsifying our own moment of crisis. We need, and provide, fictions of concord.

But from the Parthenon and the Timaeus a specious logic leads to the tyranny which, in the Republic, is held up as the ideal form of government. In the field of politics the equivalent of a theorem is a perfectly disciplined army; of a sonnet or picture, a police state under a dictatorship. The Marxist calls himself scientific and to this claim the Fascist adds another: he is the poet - the scientific poet - of a new mythology. Both are justified in their pretentions; for each applies to human situations the procedures which have proved effective in the laboratory and the ivory tower. They simplify, they abstract, they eliminate all that, for their purposes, is irrelevant and ignore whatever they choose to regard as inessential; they impose a style, they compel the facts to verify a favorite hypothesis, they consign to the waste paper basket all that, to their mind, falls short of perfection. And because they thus act like good artists, sound thinkers and tried experimenters, the prisons are full, political heretics are worked to death as slaves, the rights and preferences of mere individuals are ignored, the Gandhis are murdered and from morning till night a million schoolteachers and broadcasters proclaim the infallibility of the bosses who happen at the moment to be in power.

As you know, there was a famous quarrel between Max Planck and Einstein, in which Einstein claimed that, on paper, the human mind was capable of inventing mathematical models of reality. In this he generalized his own experience because that is what he did. Einstein conceived his theories more or less completely on paper, and experimental developments in physics proved that his models explained phenomena very well. So Einstein says that the fact that a model constructed by the human mind in an introverted situation fits with outer facts is just a miracle and must be taken as such. Planck does not agree, but thinks that we conceive a model which we check by experiment, after which we revise our model, so that there is a kind of dialectic friction between experiment and model by which we slowly arrive at an explanatory fact compounded of the two. Plato-Aristotle in a new form! But both have forgotten something- the unconscious. We know something more than those two men, namely that when Einstein makes a new model of reality he is helped by his unconscious, without which he would not have arrived at his theories...But what role DOES the unconscious play?...either the unconscious knows about other realities, or what we call the unconscious is a part of the same thing as outer reality, for we do not know how the unconscious is linked with matter.

Literature before the Renaissance had frequently offered ideal patterns for living which were dominated by the ethos of the church, but after the Reformation the search for individual expression and meaning took over. Institutions were questioned and re-evaluated, often while being praised at the same time. But where there had been conventional modes of expression, reflecting ideal modes of behaviour - religious, heroic, or social - Renaissance writing explored the geography of the human soul, redefining its relationship with authority, history, science, and the future. This involved experimentation with form and genre, and an enormous variety of linguistic and literary innovations in a short period of time. Reason, rather than religion, was the driving force in this search for rules to govern human behaviour in the Renaissance world. The power and mystique of religion had been overthrown in one bold stroke: where the marvellous no longer holds sway, real life has to provide explanations. Man, and the use he makes of his powers, capabilities, and free will, is thus the subject matter of Renaissance literature, from the early sonnets modelled on Petrarch to the English epic which closes the period, Paradise Lost, published after the Restoration, when the Renaissance had long finished. The Reformation gave cultural, philosophical, and ideological impetus to English Renaissance writing. The writers in the century following the Reformation had to explore and redefine all the concerns of humanity. In a world where old assumptions were no longer valid, where scientific discoveries questioned age-old hypotheses, and where man rather than God was the central interest, it was the writers who reflected and attempted to respond to the disintegration of former certainties. For it is when the universe is out of control that it is at its most frightening - and its most stimulating. There would never again be such an atmosphere of creative tension in the country. What was created was a language, a literature, and a national and international identity.

The great self-limitation practiced by man for ten centuries yielded, between the fourteenth and seventeenth centuries, the whole flower of the so-called "Renaissance." The root, usually, does not resemble the fruit in appearance, but there is an undeniable connection between the root's strength and juiciness and the beauty and taste of the fruit. The Middle Ages, it seems, have nothing in common with the Renaissance and are opposite to it in every way; nonetheless, all the abundance and ebullience of human energies during the Renaissance were based not at all on the supposedly "renascent" classical world, nor on the imitated Plato and Virgil, nor on manuscripts torn from the basements of old monasteries, but precisely on those monasteries, on those stern Franciscians and cruel Dominicans, on Saints Bonaventure, Anselm of Canterbury, and Bernard of Clairvaux. The Middle Ages were a great repository of human energies: in the medieval man's asceticism, self-abnegation, and contempt for his own beauty, his own energies, and his own mind, these energies, this heart, and this mind were stored up until the right time. The Renaissance was the epoch of the discovery of this trove: the thin layer of soil covering it was suddenly thrown aside, and to the amazement of following centuries dazzling, incalculable treasures glittered there; yesterday's pauper and wretched beggar, who only knew how to stand on crossroads and bellow psalms in an inharmonious voice, suddenly started to bloom with poetry, strength, beauty, and intelligence. Whence came all this? From the ancient world, which had exhausted its vital powers? From moldy parchments? But did Plato really write his dialogues with the same keen enjoyment with which Marsilio Ficino annotated them? And did the Romans, when reading the Greeks, really experience the same emotions as Petrarch, when, for ignorance of Greek, he could only move his precious manuscripts from place to place, kiss them now and then, and gaze sadly at their incomprehensible text? All these manuscripts, in convenient and accurate editions, lie before us too: why don't they lead us to a "renascence" among us? Why didn't the Greeks bring about a "renascence" in Rome? And why didn't Greco-Roman literature produce anything similar to the Italian Renaissance in Gaul and Africa from the second to the fourth century? The secret of the Renaissance of the fourteenth-fifteenth centuries does not lie in ancient literature: this literature was only the spade that threw the soil off the treasures buried underneath; the secret lies in the treasures themselves; in the fact that between the fourth and fourteenth centuries, under the influence of the strict ascetic ideal of mortifying the flesh and restraining the impulses of his spirit, man only stored up his energies and expended nothing. During this great thousand-year silence his soul matured for The Divine Comedy; during this forced closing of eyes to the world - an interesting, albeit sinful world-Galileo was maturing, Copernicus, and the school of careful experimentation founded by Bacon; during the struggle with the Moors the talents of Velasquez and Murillo were forged; and in the prayers of the thousand years leading up to the sixteenth century the Madonna images of that century were drawn, images to which we are able to pray but which no one is able to imitate. ("On Symbolists And Decadents")

For many years there have been rumours of mind control experiments. in the United States. In the early 1970s, the first of the declassified information was obtained by author John Marks for his pioneering work, The Search For the Manchurian Candidate. Over time retired or disillusioned CIA agents and contract employees have broken the oath of secrecy to reveal small portions of their clandestine work. In addition, some research work subcontracted to university researchers has been found to have been underwritten and directed by the CIA. There were 'terminal experiments' in Canada's McGill University and less dramatic but equally wayward programmes at the University of California at Los Angeles, the University of Rochester, the University of Michigan and numerous other institutions. Many times the money went through foundations that were fronts or the CIA. In most instances, only the lead researcher was aware who his or her real benefactor was, though the individual was not always told the ultimate use for the information being gleaned. In 1991, when the United States finally signed the 1964 Helsinki Accords that forbids such practices, any of the programmes overseen by the intelligence community involving children were to come to an end. However, a source recently conveyed to us that such programmes continue today under the auspices of the CIA's Office of Research and Development. The children in the original experiments are now adults. Some have been able to go to college or technical schools, get jobs. get married, start families and become part of mainstream America. Some have never healed. The original men and women who devised the early experimental programmes are, at this point, usually retired or deceased. The laboratory assistants, often graduate and postdoctoral students, have gone on to other programmes, other research. Undoubtedly many of them never knew the breadth of the work of which they had been part. They also probably did not know of the controlled violence utilised in some tests and preparations. Many of the 'handlers' assigned to reinforce the separation of ego states have gone into other pursuits. But some have remained or have keen replaced. Some of the 'lab rats' whom they kept in in a climate of readiness, responding to the psychological triggers that would assure their continued involvement in whatever project the leaders desired, no longer have this constant reinforcement. Some of the minds have gradually stopped suppression of their past experiences. So it is with Cheryl, and now her sister Lynn.

Nevertheless, scholars keep obsessing about selfish motives, simply because both economics and behaviorism have indoctrinated them that incentives drive everything that animals or humans do. I don’t believe a word of it, though, and a recent ingenious experiment on children drives home why. The German psychologist Felix Warneken investigated how young chimpanzees and children assist human adults. The experimenter was using a tool but dropped it in midjob: would they pick it up? The experimenter’s hands were full: would they open a cupboard for him? Both species did so voluntarily and eagerly, showing that they understood the experimenter’s problem. Once Warneken started to reward the children for their assistance, however, they became less helpful. The rewards, it seems, distracted them from sympathizing with the clumsy experimenter.50 I am trying to figure how this would work in real life. Imagine that every time I offered a helping hand to a colleague or neighbor—keeping a door open or picking up their mail—they stuffed a few dollars in my shirt pocket. I’d be deeply offended, as if all I cared about was money! And it would surely not encourage me to do more for them. I might even start avoiding them as being too manipulative. It is curious to think that human behavior is entirely driven by tangible rewards, given that most of the time rewards are nowhere in sight. What are the rewards for someone who takes care of a spouse with Alzheimer’s? What payoffs does someone derive from sending money to a good cause? Internal rewards (feeling good) may very well come into play, but they work only via the amelioration of the other’s situation. They are nature’s way of making sure that we are other-oriented rather than self-oriented.

What are the heights, and depths, and lengths, of human science, with all the boasted acquisitions of the brightest genius of mankind! Learning and science can measure the globe, can sound the depths of the sea, can compass the heavens, can mete out the distances of the sun and moon, and mark out the path of every twinkling star for many ages past, or ages to come; but they cannot acquaint us with the way of salvation from this long, this endless distress. What are all the sublime reasonings of philosophers upon the abstruse and most difficult subjects? What is the whole circle of sciences which human wit and thought can trace out and comprehend? Can they deliver us from the guilt of one sin? Can they free us from one of the terrors of the Almighty? Can they assuage the torment of a wounded spirit, or guard us from the impressions of divine indignation? Alas, they are all but trifles in comparison of this blessed Gospel, which saves us from eternal anguish and death. It is the Gospel that teaches us the holy skill to prevent this worm of conscience from gnawing the soul, and instructs us how to kill it in the seed and first springs of it, to mortify the corruptions of the heart, to resist the temptations of Satan, and where to wash away the guilt of sin. It is this blessed Gospel that clearly discovers to us how we may guard against the fire of divine wrath, or rather how to secure our souls from becoming the fuel of it. It is this Book that teaches us to sprinkle the blood of Christ on a guilty conscience by faith, by receiving Him as sincere penitents, and thereby defends us from the angel of death and destruction. This is that experimental philosophy of the saints in Heaven whereby they have been released from the bonds of their sins, have been rescued from the curse of the law, and have been secured from the gnawing worm and devouring fire.

the following prayer by Dr. Jane Goodall, who was named a UN Messenger of Peace for her continued world efforts, she seems to touch on most aspects of world conflict as we know them today and as they pertain to all living things. Prayer for World Peace We pray to the great Spiritual Power in which we live and move and have our being. We pray that we may at all times keep our minds open to new ideas and shun dogma; that we may grow in our understanding of the nature of all living beings and our connectedness with the natural world; that we may become ever more filled with generosity of spirit and true compassion and love for all life; that we may strive to heal the hurts that we have inflicted on nature and control our greed for material things, knowing that our actions are harming our natural world and the future of our children; that we may value each and every human being for who he is, for who she is, reaching to the spirit that is within,knowing the power of each individual to change the world. We pray for social justice, for the alleviation of the crippling poverty that condemns millions of people around the world to lives of misery—hungry, sick, and utterly without hope. We pray for the children who are starving,who are condemned to homelessness, slave labor, and prostitution, and especially for those forced to fight, to kill and torture even members of their own family. We pray for the victims of violence and war, for those wounded in body and for those wounded in mind. We pray for the multitudes of refugees, forced from their homes to alien places through war or through the utter destruction of their environment. We pray for suffering animals everywhere, for an end to the pain caused by scientific experimentation, intensive farming, fur farming, shooting, trapping, training for entertainment, abusive pet owners, and all other forms of exploitation such as overloading and overworking pack animals, bull fighting, badger baiting, dog and cock fighting and so many more. We pray for an end to cruelty, whether to humans or other animals, for an end to bullying, and torture in all its forms. We pray that we may learn the peace that comes with forgiving and the strength we gain in loving; that we may learn to take nothing for granted in this life; that we may learn to see and understand with our hearts; that we may learn to rejoice in our being. We pray for these things with humility; We pray because of the hope that is within us, and because of a faith in the ultimate triumph of the human spirit; We pray because of our love for Creation, and because of our trust in God. We pray, above all, for peace throughout the world. I love this beautiful and magnanimous prayer. Each request is spelled out clearly and specifically, and it asks that love, peace, and kindness be shown to all of earth’s creatures, not just its human occupants.

The Bostonians is special because it never was ‘titivated’ for the New York edition, for its humour and its physicality, for its direct engagement with social and political issues and the way it dramatized them, and finally for the extent to which its setting and action involved the author and his sense of himself. But the passage above suggests one other source of its unique quality. It has been called a comedy and a satire – which it is. But it is also a tragedy, and a moving one at that. If its freshness, humour, physicality and political relevance all combine to make it a peculiarly accessible and enjoyable novel, it is also an upsetting and disturbing one, not simply in its treatment of Olive, but also of what she tries to stand for. (Miss Birdseye is an important figure in this respect: built up and knocked down as she is almost by fits and starts.) The book’s jaundiced view of what Verena calls ‘the Heart of humanity’ (chapter 28) – reform, progress and the liberal collectivism which seems so essential an ingredient in modern democracy – makes it contentious to this day. An aura of scepticism about the entire political process hangs about it: salutary some may say; destructive according to others. And so, more than any other novel of James’s, it reminds us of the literature of our own time. The Bostonians is one of the most brilliant novels in the English language, as F. R. Leavis remarked;27 but it is also one of the bleakest. In no other novel did James reveal more of himself, his society and his era, and of the human condition, caught as it is between the blind necessity of progress and the urge to retain the old. It is a remarkably experimental modern novel, written by a man of conservative values. It is judgemental about people with whom its author identified, and lenient towards attitudes hostile to large areas of James’s own intellectual and personal inheritance. The strength of the contradictions embodied in the novel are a guarantee of the pleasure it has to give.

Today, the 4-billion-year-old regime of natural selection is facing a completely different challenge. In laboratories throughout the world, scientists are engineering living beings. They break the laws of natural selection with impunity, unbridled even by an organism’s original characteristics. Eduardo Kac, a Brazilian bio-artist, decided in 2000 to create a new work of art: a fluorescent green rabbit. Kac contacted a French laboratory and offered it a fee to engineer a radiant bunny according to his specifications. The French scientists took a run-of-the-mill white rabbit embryo, implanted in its DNA a gene taken from a green fluorescent jellyfish, and voilà! One green fluorescent rabbit for le monsieur. Kac named the rabbit Alba. It is impossible to explain the existence of Alba through the laws of natural selection. She is the product of intelligent design. She is also a harbinger of things to come. If the potential Alba signifies is realised in full – and if humankind doesn’t annihilate itself meanwhile – the Scientific Revolution might prove itself far greater than a mere historical revolution. It may turn out to be the most important biological revolution since the appearance of life on earth. After 4 billion years of natural selection, Alba stands at the dawn of a new cosmic era, in which life will be ruled by intelligent design. If this happens, the whole of human history up to that point might, with hindsight, be reinterpreted as a process of experimentation and apprenticeship that revolutionised the game of life. Such a process should be understood from a cosmic perspective of billions of years, rather than from a human perspective of millennia. Biologists the world over are locked in battle with the intelligent-design movement, which opposes the teaching of Darwinian evolution in schools and claims that biological complexity proves there must be a creator who thought out all biological details in advance. The biologists are right about the past, but the proponents of intelligent design might, ironically, be right about the future. At the time of writing, the replacement of natural selection by intelligent design could happen in any of three ways: through biological engineering, cyborg engineering (cyborgs are beings that combine organic with non-organic parts) or the engineering of in-organic life.

At the present time, political power is everywhere constituted on insufficient foundations. On the one hand it emanates from the so-called divine right of kings, which is none other than military force; on the other from universal suffrage, which is merely the instinct of the masses, or mere average intelligence. A nation is not a number of uniform values or ciphers; it is a living being composed of organs. So long as national representation is not the image of this organization, right from its working to its teaching classes, there will be no organic or intelligent national representation. So long as the delegates of all scientific bodies, and the whole of the Christian churches do not sit together in one upper council, our societies will be governed by instinct, by passion, and by might, and there will be no social temple. ...We are beginning to understand that Jesus, at the very height of his consciousness, the transfigured Christ, is opening his loving arms to his brothers, the other Messiahs who preceded him, beams of the Living Word as he was, that he is opening them wide to Science in its entirety, Art in its divinity, and Life in its completeness. But his promise cannot be fulfilled without the help of all the living forces of humanity. Two main things are necessary nowadays for the continuation of the mighty work: on the one hand, the progressive unfolding of experimental science and intuitive philosophy to facts of psychic order, intellectual principles, and spiritual proofs; on the other, the expansion of Christian dogma in the direction of tradition and esoteric science, and subsequently a reorganization of the Church according to a graduated initiation; this by a free and irresistible movement of all Christian churches, which are also equally daughters of the Christ. Science must become religious and religion scientific. This double evolution, already in preparation, would finally and forcibly bring about a reconciliation of Science and Religion on esoteric grounds. The work will not progress without considerable difficulty at first, but the future of European Society depends on it. The transformation of Christianity, in its esoteric sense would bring with it that of Judaism and Islam, as well as a regeneration of Brahmanism and Buddhism in the same fashion, it would accordingly furnish a religious basis for the reconciliation of Asia and Europe.