“Life” in the Paranormal
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The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Issue-05-9.Pdf
THE COMMITTEE FOR THE SCIENTIFIC INVESTIGATION of Claims of the Paranormal AT THE CENTER FOR INQUIRY-INTERNATIONAL (ADJACENT TO THE STATE UNIVERSITY OF NEW YORK AT BUFFALO| • AN INTERNATIONAL ORGANIZATION Paul Kurtz, Chairman; professor emeritus of philosophy, State University of New York at Buffalo Barry Karr, Executive Director Joe Nickell, Senior Research Fellow Massimo Polidoro, Research Fellow Richard Wiseman, Research Fellow Lee Nisbet, Special Projects Director FELLOWS James E. Alcock,* psychologist York Univ., Toronto Saul Green. PhD, biochemist president of ZOL James E- Oberg, science writer Jerry Andrus, magician and inventor, Albany, Consultants, New York. NY Irmgard Oepen, professor of medicine (retired). Oregon Susan Haack, Cooper Senior Scholar in Arts Marburg, Germany Marcia Angell, M.D., former editor-in-chief, New and Sciences, prof, of philosophy, University Loren Pankratz. psychologist. Oregon Health England Journal of Medicine of Miami Sciences Univ. Robert A. Baker, psychologist. Univ. of Kentucky C. E. M. Hansel, psychologist. Univ. of Wales John Paulos, mathematician. Temple Univ. Stephen Barrett, M.D., psychiatrist, author, Al Hibbs, scientist, Jet Propulsion Laboratory Steven Pinker, cognitive scientist. MIT consumer advocate, Allentown, Pa. Douglas Hofstadter, professor of human Massimo Polidoro. science writer, author, execu Barry Beyerstein,* biopsychologist. Simon Fraser understanding and cognitive science, tive director CICAP, Italy Univ., Vancouver, B.C.. Canada Indiana Univ. Milton Rosenberg, psychologist Univ. of Chicago Irving Biederman, psychologist, Univ. of Southern Gerald Holton, Mallinckrodt Professor of Physics Wallace Sampson. M.D.. clinical professor of medi California and professor of history of science, Harvard Univ. cine. Stanford Univ.. editor, Scientific Review of Susan Blackmore, Visiting Lecturer, Univ. of the Ray Hyman,' psychologist. -
Augustine Responds to the Editor
LETTERS TO THE EDITOR 235 Augustine Responds To the Editor: Having presented a comprehensive three-part critique of survival- ist interpretations of near-death experiences (NDEs) and defended it against multiple commentators, I am generally inclined to allow readers of this Journal to reflect upon the entire exchange and take from it what they will without offering further comment. However, I feel compelled to point out a number of fallacies that Neal Grossman commits when, ironically, accusing me of fallacious reasoning. Although Grossman prefaces his letter with the disclaimer that it "will not be a response to anything [I] wrote," he explicitly implicates me along with "other debunkers" in customarily employing fallacious reasoning, and in any case there is no point in him bringing up errors "that Augustine and his fellow materialist ideologues frequently commit" if he does not mean to imply that my critique contains them. 236 JOURNAL OF NEAR-DEATH STUDIES Right from the start, Grossman stereotypes those skeptical of survivalist interpretations of NDEs as ideologues plagued by "unwa- vering certainty" in a materialist faith. But his comments reveal his own "unwavering certainty" that NDEs and other phenomena represent a smoking-gun falsification of materialism. One wonders if any evidence could ever persuade Grossman of the truth of strict materialism or a related view, such as David Chalmers's property dualism, in which mental states are nonphysical properties of the physical brain and thus irreducible to brain states, but existentially dependent upon the properly functioning brain in which they inhere (Chalmers, 1996). Indeed, one wonders if Grossman thinks that it is possible for anyone to hold a materialist or similar position rationally on the basis of the empirical evidence. -
LEASK-DISSERTATION-2020.Pdf (1.565Mb)
WRAITHS AND WHITE MEN: THE IMPACT OF PRIVILEGE ON PARANORMAL REALITY TELEVISION by ANTARES RUSSELL LEASK DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy at The University of Texas at Arlington August, 2020 Arlington, Texas Supervising Committee: Timothy Morris, Supervising Professor Neill Matheson Timothy Richardson Copyright by Antares Russell Leask 2020 Leask iii ACKNOWLEDGEMENTS • I thank my Supervising Committee for being patient on this journey which took much more time than expected. • I thank Dr. Tim Morris, my Supervising Professor, for always answering my emails, no matter how many years apart, with kindness and understanding. I would also like to thank his demon kitten for providing the proper haunted atmosphere at my defense. • I thank Dr. Neill Matheson for the ghostly inspiration of his Gothic Literature class and for helping me return to the program. • I thank Dr. Tim Richardson for using his class to teach us how to write a conference proposal and deliver a conference paper – knowledge I have put to good use! • I thank my high school senior English teacher, Dr. Nancy Myers. It’s probably an urban legend of my own creating that you told us “when you have a Ph.D. in English you can talk to me,” but it has been a lifetime motivating force. • I thank Dr. Susan Hekman, who told me my talent was being able to use pop culture to explain philosophy. It continues to be my superpower. • I thank Rebecca Stone Gordon for the many motivating and inspiring conversations and collaborations. • I thank Tiffany A. -
John Edward: Hustling the Bereaved
INVESTIGATIVE FILES JOE NICKELL John Edward: Hustling the Bereaved uperstar "psychic medium" John by a local printer. He visited dieir spook The great magician Harry Houdini Edward is a stand-up guy. Unlike show and volunteered as part of an audi- (1874—1926) crusaded against phony the spiritualists of yore, who typi- ence committee to help secure the two spiritualists, seeking out elderly mediums S mediums. He took that opportunity to who taught him the tricks of die trade. cally plied their trade in dark-room seances, Edward and his ilk often per- secretly place some printer's ink on the For example, while sitters touched hands form before live audiences and even neck of a violin, and after the seance one around die seance table, mediums had under the glare of TV lights. Indeed, of the duo had his shoulder smeared with clever ways of gaining die use of one Edward (a pseudonym: he was born John the black substance (Nickell 1999). hand. (One method was to slowly move MaGee Jr.) has his own popular show on the hands close togedier so diat die fin- die SciFi channel called Crossing Over, gers of one could be substituted for those "which has gone into national syndication JOHN EDWARD of die other.) This allowed die production (Barrett 2001; Mui 2001). I was asked by of special effects, such as causing a tin television newsmagazine Dateline NBC trumpet to appear to be levitating. to study Edward's act: was he really talk- Houdini gave public demonstrations of ing to the dead? HI the deceptions. -
How to Cite Complete Issue More Information About This
Antipoda. Revista de Antropología y Arqueología ISSN: 1900-5407 Departamento de Antropología, Facultad de Ciencias Sociales, Universidad de los Andes Santo, Diana Espírito; Vergara, Alejandra The Possible and the Impossible: Reflections on Evidence in Chilean Ufology* Antipoda. Revista de Antropología y Arqueología, no. 41, 2020, October-December, pp. 125-146 Departamento de Antropología, Facultad de Ciencias Sociales, Universidad de los Andes DOI: https://doi.org/10.7440/antipoda41.2020.06 Available in: https://www.redalyc.org/articulo.oa?id=81464973006 How to cite Complete issue Scientific Information System Redalyc More information about this article Network of Scientific Journals from Latin America and the Caribbean, Spain and Journal's webpage in redalyc.org Portugal Project academic non-profit, developed under the open access initiative The Possible and the Impossible: Reflections on Evidence in Chilean Ufology * Diana Espírito Santo** Pontificia Universidad Católica de Chile Alejandra Vergara*** Pontificia Universidad Católica de Chile https://doi.org/10.7440/antipoda41.2020.06 How to cite this article: Espírito Santo, Diana and Alejandra Vergara. 2020. “The Possible and the Impossible: Reflections on Evidence in Chilean Ufology.” Antípoda. Revista de Antropología y Arqueología 41: 125-146. https://doi.org/10.7440/antipoda41.2020.06 Reception: February 25, 2019; accepted: June 23, 2020; modified: July 31, 2020. Abstract: This article is based on a year of fieldwork with ufologists, contact- 125 ees, abductees, and skeptics in Chile, using methods including ethnography, media and website analysis, and in-depth interviews. Our argument is that the “UFO” serves as, what Galison would call, a theory machine, a multiplic- ity generating not simply heterogeneous interpretive frameworks through which to understand anomalous flying phenomena, in different ideological spheres, but thresholds of evidence as well. -
Jose Alvarez
Jose Alvarez THE KITCHEN In 1988, Jose Alvarez toured Australia channeling the spirit of “Carlos,” a 2,000-year-old shaman who held forth on Atlantis, “corrected” the date of Jesus’s birth, reported on the movements of UFOs, and divined other sundry matters before capacity crowds at the Sydney Opera House. In the voluble tradition of fundamentalist televangelists, healers, and cultish gurus of all stripes, Alvarez charismatically staged the visionary with the help of his mentor James Randi, himself a debunker of paranormal phenomena, who also appears in the recent video Dejeuner Sur Le Dish, 2007, playing chess with Carlos; besides conducting séances, Alvarez peddled vials of tears and potent crystals and proliferated his message via the mass media. But even stranger than Alvarez’s initial hoax was the fact that scores of people were persuaded by it. Indeed, so convincing was his act that its influence survived its debunking. In laying bare the structure of such presentations, Alvarez counterintuitively reaffirmed the possibility of conviction. Even though the aim of his deception was ultimately to enlighten, Carlos’s moral is that people believe against their better judgment in matters of both lesser and greater consequence. Taking this as axiomatic, Alvarez’s first New York solo exhibition, “The Visitors,” furthered his quasi-sociological research into mysticism and magic. Having quit live performance in favor of video and collage, in this show he expanded upon the promise of his earlier work through a range of media. Placed at the gallery’s vestibule, A Separate Reality, 2007, comments on the spectacle of the earlier communions— eventually executed in Europe, Asia, South America, and the United States, as documentary photographs of Alvarez in Italy and China installed alongside the monitor suggested as well—with Alvarez inhabiting the role of the medium and of the whistleblower in turn: Clips corroborating past Carlos embodiments alternate with others culled from CNN, the Today show, and 60 Minutes, where Alvarez affirms his position as a conceptual artist. -
Into the Storm Uncovering the Narrative of Qanon
Into the storm Uncovering the narrative of QAnon Ioana Frincu (s1904914) University of Twente BSc. Communication Science Supervisor Menno de Jong “I think that the people who approach the social sciences with a ready-made conspiracy theory thereby deny themselves the possibility of ever understanding what the task of the social sciences is, for they assume that we can explain practically everything in society by asking who wanted it, whereas the real task of the social sciences is to explain those things which nobody wants, such as, for example, a war, or a depression“ (Popper, 2002, p. 168) 1 Abstract The alarming growth of QAnon, a conspiracy theory group, is just the tip of an complex issue which is dividing the world. From conspiracy theories shared on internet to storming Capitol Hill and disrupting the public and political discourse, QAnon quickly become a major threat in the real world. Nevertheless, there is still a limited understanding of its anatomy, characteristic and who are the followers, especially within academia. To address the gap, I will attempt to uncover the narrative of QAnon and its characteristics as the main focus of this research. Conducting a content analysis on 6, 432 posts from Q drops, 8kun, r/QAnon_Casualties and r/Qult_Headquarters implies taking into consideration two opposite perspective: the QAnon insider view and the outsider perspective that takes an anti-QAnon stand. The results are pointing out to an engaging “good vs evil” fight behind the movement as well as cult behavior and a goal to discredit any authority, among others. The conclusion contains several unexplored paths for future research and practical advice to the public and institutions about how to make sense of QAnon. -
Glossary of Spiritualist Terms and Techniques
A PPENDIX A Glossary of Spiritualist Terms and Techniques automatic writing. A Spirit uses the medium’s hand to write replies to any number of questions posed; also practiced by amateurs as a way of strengthening their spiritual powers. As an added feature, a magic pencil sometimes floats. In such instances, the Spirits are asking the medium to begin writing. How it is done: The pencil hangs on thin metal or glass wires. clairgustance or clairlience. A taste or smell associated with the Spirit. For example, if you are trying to contact your mother, who was fond of gardening, a waft of rose water might be introduced. How it is done: aromatherapy. dermography, also known as skin writing. The Spirits literally write words or pictures on the medium’s flesh. How it is done: Invisible ink, likely lemon juice, is used. When held up to a candle, the ink grows increasingly visible. ectoplasm. A pale, filmy materialization of the soul, produced by the medium when in a trance state. Likely invented by Leah Fox (circa 1860). The last manifestation of ectoplasm seems to have taken place in 1939. Cambridge University has a sample; it looks and feels like cheesecloth or chiffon. Female mediums sometimes stuffed ectoplasm in their vaginas, necessitating strip- searches. See also soul and Spirit’s progress. lampadomancy. Flame reading. The messages might be conveyed by changes in flame intensity, color, or direction. How it is done: Chemicals can be added to a segment of the candle to make the flame flicker or change color. On the direction of the flame: a small hole in the table may allow 164 Glossary of Spiritualist Terms and Techniques for a flue to affect air- current. -
Analyzing the Mill Creek 'BIGFOOT FOOTPRINTS'
the Skeptical Inquirer Vol 13, No. 3 / Spring 1989 $6 Analyzing the Mill Creek 'BIGFOOT FOOTPRINTS' Levitation: Lore, Physics & Fantasy • Patent Myth • Shroud Lessons CSICOP Chicago Conference • Skepticism as Puzzle Solving Biology Teachers' Beliefs • More on MJ-12 Published by the Committee for the Scientific Investigation of Claims of the Paranormal THE SKEPTICAL INQUIRER is the official journal of the Committee for the Scientific Investigation of Claims of the Paranormal. Editor Kendrick Frazier. Editorial Board James E. Alcock, Martin Gardner, Ray Hyman, Philip J. Klass, Paul Kurtz, James Randi. Consulting Editors Isaac Asimov, William Sims Bainbridge, John R. Cole, Kenneth L. Feder, C. E. M. Hansel, E. C. Krupp, David F. Marks, Andrew Neher, James E. Oberg, Robert Sheaffer. Steven N. Shore. Managing Editor Doris Hawley Doyle. Public Relations Director Barry Karr. Business Manager Mary Rose Hays. Assistant Editor Andrea Szalanski. Production Lisa Mergler. Chief Data Officer Richard Seymour. Computer Assistant Michael Cione. Typesetting Paul E. Loynes. Audio Technician Vance Vigrass. Librarian, Ranjit Sandhu. Staff Crystal Foils, Leland Harrington, Raymond Harrington, Lynda Harwood, Laura Muench, Alfreda Pidgeon, Kathy Reeves. Cartoonist Rob Pudim. The Committee for the Scientific Investigation of Claims of the Paranormal Paul Kurtz, Chairman; philosopher, State University of New York at Buffalo. Lee Nisbet, Special Projects Director. Mark Plummer, Executive Director. Fellows of the Committee James E. Alcock, psychologist, York Univ., Toronto; Eduardo Amaldi, physicist. University of Rome, Italy. Isaac Asimov, biochemist, author; Irving Biederman, psychologist. University of Minnesota; Susan Blackmore, psycholo gist. Brain Perception Laboratory, University of Bristol, England; Mario Bunge, philosopher, McGill University; Bette Chambers, A.H.A.; John R. -
Ufo Investigations in Cold War America, 1947-1977 Kate Dorsch University of Pennsylvania, [email protected]
University of Pennsylvania ScholarlyCommons Publicly Accessible Penn Dissertations 2019 Reliable Witnesses, Crackpot Science: Ufo Investigations In Cold War America, 1947-1977 Kate Dorsch University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/edissertations Part of the United States History Commons Recommended Citation Dorsch, Kate, "Reliable Witnesses, Crackpot Science: Ufo Investigations In Cold War America, 1947-1977" (2019). Publicly Accessible Penn Dissertations. 3231. https://repository.upenn.edu/edissertations/3231 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/edissertations/3231 For more information, please contact [email protected]. Reliable Witnesses, Crackpot Science: Ufo Investigations In Cold War America, 1947-1977 Abstract This dissertation explores efforts to design and execute scientific tuds ies of unidentified flying objects (UFOs) in the United States in the midst of the Cold War as a means of examining knowledge creation and the construction of scientific uthora ity and credibility around controversial subjects. I begin by placing officially- sanctioned, federally-funded UFO studies in their appropriate context as a Cold War national security project, specifically a project of surveillance and observation, built on traditional arrangements within the military- industrial-academic complex. I then show how non-traditional elements of the investigations – the reliance on non-expert witnesses to report transient phenomena – created space for dissent, both within the scientific establishment and among the broader American public. By placing this dissent within the larger social and political instability of the mid-20th century, this dissertation highlights the deep ties between scientific knowledge production and the social value and valence of professional expertise, as well as the power of experiential expertise in challenging formal, hegemonic institutions. -
Second Sight” Illusion, Media, and Mediums Katharina Rein Bauhaus Universitat Weimar, [email protected]
communication +1 Volume 4 Issue 1 Occult Communications: On Article 8 Instrumentation, Esotericism, and Epistemology September 2015 Mind Reading in Stage Magic: The “Second Sight” Illusion, Media, and Mediums Katharina Rein Bauhaus Universitat Weimar, [email protected] Abstract This article analyzes the late-nineteenth-century stage illusion “The Second Sight,” which seemingly demonstrates the performers’ telepathic abilities. The illusion is on the one hand regarded as an expression of contemporary trends in cultural imagination as it seizes upon notions implied by spiritualism as well as utopian and dystopian ideas associated with technical media. On the other hand, the spread of binary code in communication can be traced along with the development of the "Second Sight," the latter being outlined by means of three examples using different methods to obtain a similar effect. While the first version used a speaking code to transmit information, the other two were performed silently, relying on other ways of communication. The article reveals how stage magic, technical media, spiritualism, and mind reading were interconnected in the late nineteenth century, and drove each other forward. Keywords stage magic, media, spiritualism, telepathy, telegraphy, telephony This work is licensed under a Creative Commons Attribution 4.0 License. Rein / The “Second Sight” Illusion, Media, and Mediums Despite stage magic’s continuous presence in popular culture and its historical significance as a form of entertainment, it has received relatively little academic attention. This article deals with a late-nineteenth-century stage illusion called “The Second Sight” which seemingly demonstrates the performers’ ability to read each other’s minds.