Tag Archives: Science

Addiction to Prediction

When you don’t have a television, friends, or family, you have lots of time to read.  At least I do, and lately, I’ve been reading about science and philosophy.

I’ve been trying to understand from a scientific point of view the apparently universal addiction to predictions.  Albert Einstein believed it is the goal of science to predict, as did Isaac Newton.  They believed the laws of the universe could be apprehended and codified mathematically.  This was the basis of Einstein’s discomfort with quantum physics.  That events could not be definitely predicted–only their relative probabilities–led him to insist the theory was “incomplete.”

It could be said the future is incomplete, too, that science and the future will never be finished.  The ancients (and moderns) have a similar argument about God.  If God is perfect, the mover that doesn’t move, as Aristotle believed, or if God is done, complete, finished, and all life is moving toward that ideal, it does imply an end point.

It intrigues me that science has taken on the soothsayer’s cloak, seemingly without awareness that this is the stuff of superstition and mythology.  What’s this preoccupation with the future?  Is the present not good enough?

Quantum mechanics takes a leap by challenging the assumption of predictability.  It also challenges the mechanistic tradition that ousted God or other life force from the cosmos.  It supports my contention that there is no objective reality standing apart and uninvolved.  The experiment is a creation of the experimenter.

The most significant distinction, here, to me, is that quantum mechanics turns conventional views of science’s predictive aspirations upside down.  The cosmos is unpredictable.  We are floating in an ocean of probabilities punctuated with unlikely events.

We can predict with relative certainty that all our bodies are going to die, but no one can predict how or when.  Those who commit suicide may on some level want to decide the method and timing.  Those who “live dangerously” increase the probability that the how and when will occur dramatically and sooner rather than later.

Psychologically, the admission by scientists and mathematicians that life is unpredictable, that nature, the universe, and even electrons pulsate to their own rhythms–despite the rules mankind wants to impose on them–rattles the cages of the concrete thinkers who believe reality consists of rules.  It’s possible that the theologically inclined and the philosophers are more mentally nimble with respect to probabilities, possibilities, and the unexpected.  The people who believe miracles are possible, that prayer works, that all is not what it seems, might delight in the idea of a probable universe of infinite variability.

It seems science has painted itself into a corner by creating a construct that has little relevance to life.  Will Durant, in The Story of Philosophy, looks to Francis Bacon–who wanted to compile all human knowledge and saw science as the guiding light of the future–as a kind of messenger.  Durant praises Bacon’s vision but notes Bacon was not familiar with the scientists of his own time, like Kepler and Harvey.  His enthusiasm was ideological, not practical.  But Durant also suggests the idea of world rule by scientists instead of politicians is laudable.  According to me, Durant is idealistic himself.  Scientists in politics become politicians, as indicated by the current controversy over global warming or “climate change.”  According to the media-digested and regurgitated “statistics” or “evidence,” scientists speak with one voice.  Dissenters are ignored, discredited, or otherwise cast into the dustbin of irrational heretics.

My point, which I keep skirting, is that today’s science is not my version of “science,” so maybe I should respect Socrates’ insistence on strict definitions.  In our world, scientists as a group are accorded the awe and respect formerly reserved for gods, but who can define what “science” or “a scientist” is?

The Latin root for “science,” is “sciere,” or “to know,” so it presumes nothing about forecasts.  Aristotle made observations and used inductive reasoning to synthesize what he observed into an organized framework.

My dictionary says science is “knowledge obtained by study and practice.”  It also refers to systematized knowledge and classification.  By that definition, any organized body of knowledge could be a “science.”  The dictionary refers to the “science of boxing.”

Also by that definition, anyone who studies and uses a certain skill or set of skills can call himself a scientist.  The science of carpentry, the science of advertising, and of course, political science.  The “scientific method” need not apply.

My definition starts with the scientific method, which uses deductive reasoning to establish a hypothesis and seek evidence pro and con.  To establish cause and effect in a controlled experiment, the variables must be artificially reduced to one.  There is a “study” group and a “control” group, with the numbers in each group great enough to produce statistically significant differences between the groups, should differences exist.  So “scientific research,” at least in modern terms, only seeks to predict probabilities, like quantum physics does.

I have oft-expressed doubts about whether the scientific method is valid for obtaining knowledge that can be generalized outside the experiment, but this is the method used in medical research, at least.  The idea of causation, the motivation to prove or disprove a hypothesis, and the factors that might affect the outcome are arbitrarily chosen.

Does any effect have a single cause?  Here I have perhaps a broader view than most, yet I’m subject to “because” thinking, myself.  I figure it’s so much a part of traditional Western thought processes that many are not even aware of its subliminal effect on how we structure reality.  As I read the ideas of philosophers through time, I see they, too, sought causes for the effects they observed.  This correlated with beliefs in God, or nature worship, or superstitions and mythology.  The idea of an unseen hand directing the forces of nature and thereby life on earth, reveals the human desire to understand.

Quantum mechanics and the Oriental pattern-based approach to understanding shakes the cause-and-effect pedestal.  It no longer reigns absolute in a world in which correlations are given at least as much intellectual weight as presumed causes.

I wonder about such taken-for-granted notions as the speed of light.  How do they know it travels at 186,000 miles/second?  Who discovered that and how was it proved?  How does anyone know that’s the absolute speed limit of the cosmos?

It’s hard to know where hypothesis or mathematical conjecture ends and proof or answers begin.  So much is assumed to be true, until it no longer is, like the world is flat or evolution is a fact.

Are concepts of space and time even legitimate when considering the scope of the universe?  I wonder if any answer will satisfy the questioners.  Aren’t answers just the flip sides of the next questions, or series of questions?

Another serious limitation of the scientific method, especially as it’s applied to natural phenomena or human activity, is that you can’t know what might have been.  There are no alternative scenarios with which to judge and compare.  This is my dilemma with historical trends and concepts like man-made climate change.

Ex-post facto justification for historical events—like dropping atomic bombs on Hiroshima and Nagasaki, Japan—rely on the propaganda generated by “our side” about what might have happened instead.  “The Japanese would never have capitulated,” or “We saved thousands of American lives” are excuses I’ve heard numerous times.  Fact is, nobody knows what might have happened.  It is not given to us to know the results of unrealized action.

The disconnect between science and life also bugs me.  Thomas Hobbes tried to apply scientific principles to human behavior for a model of government.  I suppose the “behavioral sciences” also strive to fit human behavior into scientific models.  This seems backwards.  The deductive method tries to exclude too much and risks being blind-sided by factors it chooses not to see.

My study of astrology made me wary of predictions long ago.  People want and crave predictions, but “good” or “bad” forecasts both put binders on the future and restrict imagination regarding alternative possibilities.  “Science” might be more useful to humanity by broadcasting its knowledge of the present and leaving predictions to the fortune tellers.

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Global Warmists and Thought Forms

The global warmists are making summer last too long.  Today, on September 29, a week after the autumnal equinox, the temperature at my house is over 90 degrees Fahrenheit.

Now the “scientists” of the world–in this latest religion of abstractions that supposedly controls the cosmos–agree that man is responsible for “climate change,” and we must do something about it.  Even the psychiatric establishment has linked arms with the “scientists” to advocate for a “call to action,” “educational initiatives,” “alliances with other organizations,” “leadership,” “evidence-based advances,” “special responsibility,” and “radical measures” to spread the word that climate change poses a threat to public health, including mental health,” according to the September 7 issue of Psychiatric News.

Well, the climate changes every day and every minute, and each square centimeter of the earth has a different climate.  This could be proven by sticking a thermometer in the ground or hanging it in a tree or dunking it in an ocean.  Where in this scenario is the climate not changing? This simplistic grasp of science is too easy for the “climate scientists” to comprehend.

The fundamental precepts of modern “science” require hypotheses that can be tested, according to the “scientific method.”  This method requires inclusion of a “control group,” which is identical to the test group but without the experimental intervention.  It also requires that the experiment must reduce variables to one, so that the test is high in selectivity and specificity.  That is, the test must measure what you want to measure (selectivity) and only that variable (specificity).

The notion that the climate is changing and that man is the cause, contains two hypotheses, neither of which is testable under the scientific method.  This makes it “political science,” which employs its own methods.

It is at least as valid for me to claim the global warmists are extending summer temperatures through misguided thought forms.  I’m not the first or only person to claim man can and does influence the weather through thought.  This was the province of the shaman in some tribal cultures, and the premise behind Native American rain dances, and of mystics and seers around the world.

The idea of “thought forms” was popularized in the book Thought Forms: A Record of Clairvoyant Investigation by Annie Besant and CW Leadbetter, of the Theosophical Society, in 1901.  The book asserted that people’s thoughts, experiences, emotions, and music have an  ethereal substance that can be perceived by the psychically attuned.  The book contained paintings of thoughts related to devotion and devotion sacrifice, three types of anger, three types of love (undirected, directed, and grasping) and jealousy, intellect and ambition. The authors claimed that the quality of a person’s thought influences his life experience and can affect other people.  The book had a strong influence on modern art and literature.  Kandinsky, Yeats, TS Eliot, Malevich and Mondrain, especially, were charmed by Theosophy.  Wikipedia notes that Annie Besant and CW Leadbetter played a pivotal role in shaping the globalized culture of East-West mysticism and rationalism, sound and sight.

While the book refers specifically to individual thought forms, I’ve also read and believe there are group thought forms, too, akin to what psychiatrist Carl Jung called “archetypes,” “the collective unconscious,” or universal symbols.  It could be argued that the terms “most people” or “society,” or even “we” refer to a type of mass mind thought form, the generally accepted notion of what humanity as a whole is like, what it believes, or how it thinks.  Perhaps television or the mass media reflect the mass mind thought form and its assumptions.

It’s never clear how those who refer to “most people” arrive at their characterizations.  I know of no one who has interviewed “most people,” yet these terms slide easily off lips and are just as easily accepted.  Who are these nameless, faceless, creatures so easily packaged into stereotypes such as “liberal,” “conservative,” “black,” “white,” and all the labels “we” use to lump individuals together in so much featureless protoplasm?

The “scientists” only acknowledge what they can perceive with the five senses they admit to, or with sense-extenders, like microscopes or spectroscopy.  They have yet to prove life exists, or that the mind exists, and they have yet to prove the universe has only three dimensions.

If the mind exists, I would dearly love to see the “climate scientists” use theirs to bring fall weather to my back yard.

Masochists, Martyrs, and Victims

I’ve been going through old files of articles and clippings, trying to simplify my life.  While younger people talk about productivity and greed, I look at the yellowed and dusty results of having produced and saved too much that has nowhere to go, except the trash.  The exercise is gratifying and humbling, because I used to know and care about many more things than I do now.  There are remnants of lost causes, one of which was my career.

I re-read ‘The Masochistic Personality,” by Stuart S. Asch, a psychiatrist who claims a difference between the sexual masochist and the personality type.  The former gets his kicks by being dominated and abused by a certain type of person.  The personality type is not specifically sexual but courts disappointment or humiliation.  The term is derived from Leopold von Sacher-Masoch, a 19th century Austrian novelist who wrote about sexual gratification from self-inflicted pain.  Some psychiatrists believe self-mutilation is also one of the traits.

The article focuses on the personality type, which has been dropped from the official list of psychiatric diagnoses, the Diagnostic and Statistical Manual of Mental Disorders (DSM-V), although the term retains historical and descriptive usefulness.  Asch says masochists desperately seek approval and love.  The masochist is strongly self-critical, having introjected an abusing authority figure who approves of self-punishment for forbidden sexual or aggressive thoughts or behavior.  Masochists will abase themselves repeatedly or in ever more humiliating gestures to obtain the approval or extract guilt from the unloving, rejecting love object.  They tend to blame fate for their repeated failures.

Asch mentions animals, who apparently develop more intense bonds to an adult that inflicts pain in early life.  Indeed, in human beings, there seems to be a pattern of stronger attachment to an abusing parent.  Genetic theories have contributed.

Asch doesn’t discuss sadism, with that term ascribed to the Marquis de Sade, who wrote in the 18th century about people who experienced sexual pleasure by inflicting pain on others.  Sigmund Freud attributed this to fear of castration, which leads the sadist to act out his fear on others.  In my view, masochists and sadists need each other, and each carries traits of the other, like two sides of a coin.  The metal that binds them together is blame.

The coin of blame buys religions, lawyers, governments, soldiers and toys. Everything from religion to law to parenting holds self-sacrifice as a noble standard, in the name of loyalty, duty, or spiritual progress.  Society at large reinforces the sado-masochistic power struggles that have become the “norm” for Western beliefs.  To falter brings guilt and, often, punishment. The ominous “they” are blamed for universal problems that “we” feed into without acknowledging “our” contributions.

I read with the distance of time and recuperation from the world of medicine.  There is such rigid judgmentalism built into the discipline that patients become guilty just by being patients.  I can already hear the screams of protest from my former “colleagues,” who are masochists for putting up with this arbitrary system of classification known as the DSM-V  and who collude with such an inhumane approach in the name of scientific objectivity.

Moreover, psychiatry as a discipline errs by not addressing the generalized ills built into the national psyche.  For psychiatrists as a group to diagnose and presume to treat the individual effects of PTSD (Post-Traumatic Stress Disorder), for instance, without addressing the causes of PTSD—primarily war–is abhorrent.  To attempt or pretend to treat symptoms of substance abuse or attention-deficit hyperactivity disorder (ADHD), or even depression, without delving into society’s contribution to the problems is, to me, an abdication of responsibility that puts the profession to shame.

What does this have to do with masochism?  Maybe nothing, except that by taking such a narrow view, the institution of medicine begs to be punished, as though it knows it’s wrong but will continue unchecked until something or someone puts a stop to it.

The victim role is the hardest to give up.  It’s easy to blame someone else when things don’t work out.  The masochist holds grudges and denies his role in his own trajectory.  He will find or create a controlling sadist to manage his life for him.  Power struggles ensue, with each blaming the other when things go wrong. Unfortunately, healthier choices are overlooked in this struggle, one that erodes self-respect and mutual trust.

Drug use going up?  Suicide rates rising?  All manner of psychiatric and physical illnesses swelling like a pregnancy?  Violence increasing?  Fear and anger seeking catalysts to ignite them into something cataclysmic and definitive?  Look for someone and possibly many people or groups to blame.

A retrospective analysis of “The Masochistic Personality” reveals more about psychiatry’s limitations than its strengths in understanding human nature.  Perhaps psychiatry’s move from early, descriptive interpretations to the codified DSM, its increasing reliance on medications, technology, and “scientific,” measurable results, under the pretext of objectivity, renders it less human and compassionate, and thus less relevant to real life.

From the beginning of my studies, I noted the preoccupation with pathology.  What a difference from astrology, which shows the dynamic interplay of strengths, weaknesses, and how perception often determines the difference.  Oriental belief in qi gives a similar picture of dynamic patterns, with a concentration on health maintenance.

In contrast, the Western love affair with trouble, under the guise of reason, logic, sequential, and binary thinking, that shows in its approach to medicine, is like putting blinders on to see only a narrow range of information and to deny everything outside the limited field.

No one else attempts to diagnose society at large, but I see unsettling correlations between Freud’s anal stage of psychosexual development and the current sado-masochistic world we live in.  Have Americans been unable to mature beyond the “terrible twos,” the age at which Freud claimed toddlers learn sphincter control and appropriate use of power?  Successful negotiation of this stage leads to good boundaries, healthy respect for self and others, and the ability to tolerate a degree of frustration. Shame and doubt mark those who fail at this task.  They are prone to power struggles with internal and external authority figures throughout life.

A culture carries its own karma.  I don’t understand the blame game.  I don’t blame anyone or anything for what we have created, because blame only perpetuates the problem, at the expense of solving the problem.  Not to avoid the problem but to understand that anyone could have created it, and everyone can learn from it – this is the challenge.

 

 

What is Truth? What is Real?

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Climate change?  Does it matter?   The storm surge from Hurricane Irma flooded my crawl space, water heater, and outside air conditioner, and I’m still cleaning up the debris.  kco091117 

Information.  Misinformation.  Disinformation.  News.  Fake News.  Opinion.  Generalization.  Prediction.   Propaganda.  Lies.  Advertising.  Gossip.  Second guesses. Stereotypes.  Assumptions.

I feel overwhelmed by the glut of demands on attention and allegiance.  What to believe?  What not to believe?   To believe everything and nothing at the same time?  To trust my own judgment or to doubt?  I long for escape, to screen it all out, to hear only the sounds of birds and wind through the trees, to see only the clouds floating by or the filigree of Spanish moss.  Nature speaks her own language, full of mystery, but without hypocrisy.

Consensual science says the climate is changing, and it’s man’s fault.  “Climate deniers,” some with the same education and backgrounds, say the whole idea is a hoax.

The public and the media seem obsessed with the president of the United States, as if he alone has the power to bring on the Apocalypse.

I look at my immediate, media-avoidant home and see the reality of today’s chores awaiting me. The frenzy that has gripped the world in fear of terrorism, Congressional bickering, North Korea, “climate change,” the latest hurricane, and what gaffe the “Orange Tweet” has committed now. . . all seem far away, surreal, and not my concern.

My “scientific inquiry” has a more practical bent.  How to repair the broken handle on my favorite plastic thermal mug, so that it will hold.  Scientific experiment number one only worked a few days.  Scientific experiment number two added rubber bands to hold the handle while epoxy dried.

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The word “science” comes from the Latin, “sciere,” “to know,”  but I contend knowledge is forever evolving and changing, based on new data, new perspectives. Lately, I’ve had to accept that much of what I thought I knew no longer applies.  Not only that, I’ve found those who speak with the most authority often believe they know more than they do.  Are they lying?  Not if they believe they know.  Who knows?

They say “knowledge is power.”  I’ve found knowledge also brings the responsibility for decisions about what to do with it.  Each action or non-action leads to unforeseen probabilities.  We can never know the paths not taken.

Lately, I’ve had to question everything I’ve been taught, especially within the field of medicine, but also regarding history and politics.  While they may seem to be different areas of concern, they have merged as two inextricably linked paradigms regarding the human body and mind, as they relate to the greater social family of humanity.

I feel a greater need to understand than to know.  To understand is eventually to love, according to one of my favorite philosophers.  To believe I “know” is an exercise in hubris, maybe, and this is where official “science” and I part ways.  How do you know you know?

Maybe I’m psychic.  Maybe I’m psychotic.  Maybe there’s no difference, from an internal perspective.  I’ve always relied on what I call a “vibrational perception” that tries to attune to “energy fields” of emotion:  the frenetic human angst in the city, the mood of a room, the quality of the sounds in the atmosphere, the body language of someone I’ve unwittingly offended.  I feel things I can’t verify.  I dream of things—usually minor things—before they happen.  I believe I live many lives, not in a sequential way, but in a group of parallel lives in a “spacious present” where “bleed throughs” regularly occur.  I believe time is an illusion, so we are all essentially immortal, thrust together in multiple contexts until we figure out how to get along.  I believe ghosts talk to me, although I’ve never seen one.  I feel them in my “vibe space.”  They like to mess with me.

I can’t “prove” any of this, nor do I care to try. Maybe it’s imagination, but imagination gives things their own validity. I still have a physical body in the physical world we breathing human beings agree exists, the “reality” that depends on physical senses for information.

I contend there is no objective reality, that we are all subjective, with unique perspectives, experiences, orientations.  I believe life is universal and provides the energy of the cosmos.  Some people call it god.  Some call it “qi.”  Some may not think of it at all.

I read today that many people feel a strong need to be “right.”  They screen out conflicting evidence and dig their heels into defending ossified conclusions.  That was my father’s way.  He was a proud “rational scientist,” scornful of the “emotional irrationality” of women, generally, and my mother, specifically.  To be wrong around him was a character flaw, never to be lived down, so it became an exercise in pride never to admit error.  Ghosts don’t exist, he claimed, until he became one, witnessed by a friend of science, after he died.

So who really knows?  Maybe we’re in the throes of a massive paradigm shift, in which the desire to understand begins to surpass the futile attempt to know.  I don’t believe the future is fixed or predictable.  There are many probable futures, I hope, but the present is a good place to start.

In Defense of Carbon

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Carbon is the basic building block of life.  It is an element, indestructible.  We have the same amount of carbon on earth now as always.  It goes through a cycle.  Because it is so versatile, it can join with numerous other atoms to create complex structures.

I’m a climate change agnostic.  I know the climate changes every day and every season.  Whether human beings are changing the climate in a significant way is the subject of heated debate.  I do know humans are poisoning the environment, but the most dangerous chemicals involved are not carbon dioxide or methane.  These two are naturally occurring substances that are intimately involved in the cycles of life and death.

Organic chemistry is based on whether the compounds under study contain carbon.  Photosynthesis is the means by which plants use energy from light to convert water and carbon dioxide to food for the plant.  In this process, water is hydrolyzed (meaning broken down into its constituent atoms) with the hydrogen joining with carbon to form sugars, such as glucose and sucrose.  The sugars contain energy that fuels plant growth, maintenance and manufactures the substance of the plant itself, like cellulose.

That plants can make their own food from light, carbon dioxide and water is a marvel of solar technology, because all food ultimately comes from plants.  The mechanism of photosynthesis, according to my botany text (Botany:  An Introduction to Plant Biology, 6th edition, T., Elliot Weier, et al., 1982) took almost 200 years to be understood, and it still contains undiscovered secrets.  Researchers are now working on harnessing the 100% efficiency of plants to make electricity.  In contrast, solar panels are only between 15-20% efficient.

According to Botany, a series of discoveries beginning in 1700 led to the eventual understanding of how photosynthesis works.  In 1700, a Flemish physician and chemist Jan van Helmont grew a willow branch in measured soil and water.  It grew from five to 169 pounds in five years, but used only two ounces of soil.  In 1772, Joseph Fleming noted a sprig of mint could restore confined air that had been made impure by burning a candle, but in 1779 Jan Ingen-House noticed air was only revitalized when the green portion of the plant was exposed to light.  In 1782, Jean Sonebier discovered carbon dioxide was necessary in the “fixed air” supply of the green plant, and in 1796 Ingen-House determined the carbon went into the nutrition and structure of the plant.  In 1804, Nicholas Th. de Saussure observed water was also involved in the photosynthetic process, and in 1800 chemists discovered that carbohydrates were formed.  Experiments using “heavy oxygen” (oxygen with atomic weight of 18 rather than the usual 16) proved the oxygen liberated in photosynthesis came from water rather than CO2.

The basic chemical reaction for converting carbon dioxide and water to glucose is:

6CO2 + 6H20 +686 kcal –> C6 H12 O6 + 6O2

The oxygen is released into the atmosphere.  Plants also release water vapor through evaporation, and this induces liquids and nutrients to move upward through the xylem (the plant’s substance, including transportation “vessels”).

The glucose produced is used directly, or stored as insoluble starch.  It’s used to make cellulose and other structural components, or is combined with nitrogen, sulfur or phosphorus to make proteins.

When a plant or any life form dies, the stored carbon is either consumed by another life form or it is released as CO2 and methane (CH4), among other substances.

Igniting the hydrocarbon molecules reverses the photosynthetic process in a one-to-one ratio.  CO2 and water are re-created, and the energy bound up in the molecule is released as heat or used to do work.

The chemical reaction when the simplest hydrocarbon, methane (natural gas), is burned is:

CH4 + 2O2 –>  CO2 + 2H2O

Natural gas, oil, coal, ethanol, and plastic, to name a few, have the same carbon and hydrogen building blocks, in different combinations.  All have high energy contents and produce CO2 and water when burned.

Ethanol—which is now a federally mandated gasoline additive—has a lower energy content than gasoline so lowers gasoline efficiency. Ethanol, also called “ethyl alcohol,” is old-fashioned grain alcohol, the same substance distilled by farmers in Revolutionary War days, and the stuff that led to the Whiskey Rebellion when the whiskey tax was passed in 1791.

Plastic has a high energy content and burns hot.  Plastic waste is accumulating around the planet, in huge ocean “gyres,” as well as other bodies of water, sewage and drainage systems.  Its breakdown products are associated with endocrine (hormonal) changes in people and animals.

The main weakness of the climate change initiative is that the focus on “greenhouse gases” diverts attention from more immediate and ongoing threats to the planet.  The use of single-use packaging, for instance, uses valuable natural resources, such as paper, and environmentally harmful industrial products, such as plastic, that end up in landfill or in rivers, lakes, and oceans.

The ethanol mandate, passed in 2007, is a particularly toxic piece of legislation.  Under this scenario, farmland is used to produce corn, soy, or other carbon-containing plant matter, to be distilled into alcohol for burning in cars.  Not only does this deplete soil that might otherwise be used to grow food, but it requires massive amounts of water, time and money, so is a pox on the planet and on the engines that use it. It is particularly harmful in small engines, like lawnmowers, so conscientious users must use ethanol-free gas to protect their engines.  That Archer Daniels Midland, the main corporate beneficiary of the ethanol mandate, is set up to distill ethanol for cars as well as ethanol for drinking, should provide clues as to how regressive this mandate is.

In summary, I contend that, “climate change” includes changing the political climate to recognize that growing trees is better for the planet than giving corporations “carbon credits” not to cut them down.

Political Climate Change

I’ve followed the “global warming,” then the “climate change” controversy for a number of years and have a number of reservations about the terms being used, the focus on “greenhouse gases,” and the almost religious fervor “climate scientists” adopt when pushing their agenda.

I’m an amateur scientist, at best, a “life scientist,” who still believes observation is the best science there is.  I can’t deny the environment is changing, becoming de-vitalized, and I also believe mankind plays a significant role.  That and other transgressions against fellow man and nature have made me ashamed to be human. I look to my pets and nature to restore my belief that nature will survive, even if humans poison or nuke themselves out of existence.  It may take awhile, and the earth may generate a variety of mutant life forms, but nature will win in the end. Best to make a friend of her.

While I am no scientist, I’ve taken more undergraduate and post graduate science courses than most Americans have.  I’ve taken biology, botany, inorganic and organic chemistry, physics, biochemistry, and a variety of medical science courses. I’ve done published research, too.  The last showed me the limitations of the “scientific method,” which assumes cause and effect and must control for variables. The primary rule in Western scientific research is that you can have no more than one variable.  You begin with a hypothesis that you want to prove or disprove.  You “control” for variables, meaning you have a treatment group and a “control group.” In other words, you create artificial circumstances to suit your study design and outcome you want or expect.

Contrast this with the Oriental pattern-based approach, which embraces variables and looks for patterns among them.  The presumption is nature is composed of interactive processes that enhance or mitigate each other.  Everything is connected in a large, multi-dimensional web.

When it comes to the environment, it’s impossible to limit research to one variable and determine cause and effect.  We know what came before, and we use computer models to predict what will come next.  We want to attribute causes to “climate change,” and have focused on CO2 and other “greenhouse gases,” specifically methane/natural gas (CH4).

I contend this is too simplistic.  First we are technically at the end of an ice age, so planetary warming is at least partly natural.  Carbon is the basic building block of life, an element, that can combine with many other atoms to create a variety of molecules.  The difference between inorganic and organic chemistry is based on whether the substance under study has carbon.  Methane/natural gas is the simplest hydro-carbon there is.  It is part of the life-cycle, and every decaying life form produces it.  Cow farts (which have been blamed for adding to greenhouse gases) and human farts all contain methane, as do other life form farts.  It rises from the marsh and from landfill.

Carbon dioxide, CO2, the demonized poster child of the “climate science” religion, is the chief nutrient of plant photosynthesis, the process that combines carbon from the air with light to create food for the plant, and thus for every creature that eats plants.  Carbon dioxide comprises significantly less than one percent of the atmosphere.  By comparison, oxygen makes up 21 percent.  If carbon dioxide is the primary culprit in climate change, then overpopulation, with more people exhaling CO2 and farting methane, is a significant factor in the production of greenhouse gases CO2 and methane.

No one of the scientists has addressed the fact that burning one molecule of methane/natural gas (CH4) produces two molecules of water for every one of CO2. Apparently none of the computer models programmed to track carbon emissions and predict climate change factors in the enormous amount of water added to the environment with the burning of fossil fuels.  Water vapor is another “greenhouse gas” in fact, as anyone who has ever visited a greenhouse knows.  What is the effect of cloud cover on the earth below?  What is the effect of all the mass of buildings, highways, and parking lots?  These have replaced forests and fields, which played a role in keeping the earth cool and absorbing rainwater before it flooded.  Has anyone accounted for the thermals (vortexes of hot air rising from cities) creating fronts that change weather patterns all around?

The Industrial Revolution begun with the cheap abundance of coal and is intricately intertwined with its advance.  This closely followed major other changes in paradigms, specifically Isaac Newton’s discovery of gravity, and the subsequent mechanistic view of the universe.  The mechanistic paradigm brought “determinism,” which separated life (and god) from science.  The idea that the universe functions like a machine, with everything governed by knowable physical laws, contradicted the Biblical presumption of free will.

We have made a quantum leap from Newtonian physics with Albert Einstein’s theory of relativity and quantum mechanics.  At the atomic and subatomic level, there is enormous variation and spontaneity within a larger order.  All of a sudden, free will becomes scientifically valid again, the experimenter does influence the experiment by expectation or desire, and cause-and-effect paradigms begin to lose relevance.

I’m more concerned about the effects of environmental toxins than the buildup of greenhouse gases.  The industrial revolution has led to unsustainable levels of toxic waste in air, water, and land, and we continue to dump poisons way worse than carbon dioxide into the world environment.  We are poisoning ourselves along with the insects, but insects reproduce faster and develop immunity quicker than human beings do.  Plastic, also containing hydrocarbon chains, release toxic chemicals, especially when heated, that Americans blithely drink in their bottled water.  We’re increasingly afraid of tap water because of contaminants in pipes and groundwater that we’re only beginning to recognize.

Yes, we are devitalizing and perhaps even killing the earth, but we need to broaden our scope to look at multi-factorial contributors.  It’s not a government problem to solve.  We should look to ourselves as individuals, a nation of excess and waste. Don’t depend too much on salaried scientists, whose primary obligation is to their government, university, and corporate employers.  They agree with each other in finding simple targets and ignoring the greater industrial pollution that continues as fast as it can generate profits on Wall Street.

 

 

 

 

 

 

 

The Power of Life

yinyang

May 28, 2017—The following thoughts give an overview of my reasons for skepticism about Western, allopathic medicine and the paradigm it represents.  I claim the overriding belief in external agents for healing or symptomatic relief ignores the basic dignity of the individuals in question and the “vitality” that keeps us going.

The body is a marvelous homeostatic instrument, for which health is the natural state.  This understanding pervades Oriental medicine, which is based on the concept of “qi” (“chi”) or life force.

I’m an amateur student of Oriental medicine so can only describe it in general, simplified terms.  Essentially, it holds that there is a continuum between spiritual, mental, emotional, and physical levels.  Problems begin as spiritual.  If not resolved at that level, the problems become increasingly “dense” until they show up in the physical body.

In Chinese medicine, the idea of qi underlies and informs the entire system.  This sets Oriental medicine at odds with the Western, mechanistic viewpoint we Occidentals take for granted.  With the advent of the industrial age, the “scientific method,” and the requirement for “objectively verifiable” evidence, we’ve come to rely on instrumentation and a cause-and-effect sequence for assessment and treatment of any given condition.  The body is treated as though it’s a machine, with the resident human being largely a passive recipient of the diagnoses and treatments decided by the technician/physicians who administer them.

While the official stance of “science” receives almost religious devotion and some legitimate respect, it is exceedingly limited in what it can do.  “Science,” which relies on measurable “proof” has yet to prove that life exists.  Nor has it located the “mind,” although most believe the “mind” is in the brain.  The scientific method relies on studies that theorize causes, then set up conditions that limit variables to one, to determine whether there’s a significant correlation between cause and effect.

My unorthodox approach to life, health, and medicine stems from a fundamental belief in the power of the life force.  I call it “vitality,” but others may refer to “qi,” “quality of life” or use any number of terms to describe this battery that keeps us going.

Whether individuals survive physical death, and if so, in what capacity, is a question no one can answer, although religions and philosophers of all persuasions have tried.  What is life, anyway?  Is it a candle flame that can be extinguished?  Is it an essence, like “qi” that joins the “qi” of the cosmos, to be re-born in another place and time?

I won’t try to answer these questions but raise them simply to note that a belief in life beyond death strongly influences how I live mine.  Certainly others wrestle with the question, especially as they get older and wonder what lies ahead.

I became a psychiatrist partly to help make philosophy practical, but the profession—and Western medicine as a whole–is going in the opposite direction.

“How so?” a reasonable person may ask.  The most obvious answer is that it devalues the most basic principles that keep us healthy or make us sick.  Western medicine systematically undermines the individual’s faith in his or her own body’s self-correcting mechanisms.  It pits mind against body, which is deemed untrustworthy, a thing to be feared, unreliable.

The intangibles that formerly distinguished psychiatry from other medical specialties, the “quality of life” issues—now take a back seat to “evidence-based medicine” and the vain attempt of psychiatrists to align with the more “scientific” practitioners.

The antidepressant Prozac (fluoxetine) was introduced in 1989, two years before I graduated from medical school.  This began the separation of psychotherapy and other “talk therapy” from “medical management” of emotional problems.  While other antidepressants, anti-psychotics, anti-anxiety agents, and mood stabilizers had been on the market for decades, Prozac began the trend toward a raft of new, patented, drugs that could treat symptoms while ignoring the larger life pattern that led to the problems.  “Talk therapy” was shifted to psychologists and social workers, with the move heavily supported by government and insurance reimbursement criteria.

Since that time, the avalanche of patented drugs, technologies, diagnostic tests, and other interventions has made the “health care industry” one of the most profitable sectors in the United States.  Costs for the individual have skyrocketed, such that few can afford medical help without insurance.  Now, the government has made insurance mandatory.  No one seems to recognize that insurance does not equal health care.  In fact, insurance impedes, rations, and delays health care, and it raises the price for everyone.

Medical care costs twice as much in the US as anywhere else.  Medications are significantly more expensive.  A continuing medical education article I read says medical error is now the third leading cause of death in the US, after cardiovascular events and cancer.

That medicine and psychiatry seem obsessed with finding or creating problems already puts patients at a disadvantage, in a defensive position.  Psychiatrists don’t get reimbursed for “no diagnosis.” They must find or invent a diagnosis, a label, to justify the time they spend.

No wonder Oriental medicine has such appeal for me.  Here, diagnosis is based on patterns of disharmony within the body and mind.  The hands-on approach is individualized and personal.  The patients and the practitioners are partners, with the belief in the treatment’s effectiveness–“the placebo effect” in Western terms—a desirable component.  In short, it respects the dignity of the vital forces that medicine presumes to reinforce.

I hear people say that “health care is a right.”  We also have a right to refuse health care, especially when it’s forced on us by hostile, predatory forces.  We have the right to eat nutritious foods, life a balanced life, and keep stress levels low.  We have the right to maintain our vitality and health they best way we know and to choose who and what to trust for help when we need it.