After Newton, philosophers conceived a clockwork universe. Individuals were seen as cogs in a big machine and could be slotted into vast bureaucratic systems.
But in the era of quantum entanglement and relativity, everything looks emergent and interconnected. Life looks less like a machine and more like endlessly complex patterns of waves and particles. Vast social engineering projects look less promising, because of the complexity, but webs of loving and meaningful relationships can do amazing good.
Why Doctors Need Stories
Regularly, I received — and still receive — phone calls: “My husband is just like — ” one or another figure from a clinical example. For a decade and more, public health campaigns had circulated symptom lists meant to get people to recognize mood disorders, and still there remained a role for narrative to complete the job.
.. This summer, Oxford University Press began publishing a journal devoted to case reports. And this month, in an unusual move, the New England Journal of Medicine, the field’s bellwether, opened an issue with a case history involving a troubled mother, daughter and grandson. The contributors write: “Data are important, of course, but numbers sometimes imply an order to what is happening that can be misleading. Stories are better at capturing a different type of ‘big picture.’ ”
.. I don’t think that psychiatry — or, again, medicine in general — need be apologetic about this state of affairs. Our substantial formal findings require integration. The danger is in pretending otherwise. It would be unfortunate if psychiatry moved fully — prematurely — to squeeze the art out of its science. And it would be unfortunate if we marginalized the case vignette. We need storytelling, to set us in the clinical moment, remind us of the variety of human experience and enrich our judgment.
The Berlin Wall’s great human experiment
Want to know exactly how ideology and economics shape society? Split a nation in half. Twenty-five years later, what we’re still learning
West Germans all had access to Western television networks, including one that was American-controlled; they watched uncensored newscasts, shows like “Dallas” and “Dynasty,” and commercials for everything from Corn Flakes to Volkswagens. Most East Germans could get those broadcasts too, but a significant proportion of them—between 10 and 15 percent—lived in areas the signal didn’t reach. These people, concentrated mainly in Dresden and the surrounding Elbe Valley, were sometimes referred to as “the valley of the clueless,” forced to watch “political propaganda and Soviet-produced movies,” wrote Leonardo Bursztyn, a management professor at UCLA, and his German coauthor Davide Cantoni.
Richard Dawkins: His atheism is its own kind of narrow religion
Intelligent life on a planet comes of an age when it first works out the reason for its own existence. If superior creatures from space ever visit earth, the first question they will ask, in order to assess the level of our civilisation, is: “Have they discovered evolution yet?” Living organisms had existed on earth, without ever knowing why, for over three thousand million years before the truth finally dawned on one of them. His name was Charles Darwin.
Unlike the best of the colonial administrators, some of whom were deeply versed in the languages and histories of the peoples they ruled, Dawkins displays no interest in the cultures of the African countries where he lived as a boy. It is the obedient devotion of those who served his family that has remained in his memory.
.. As anyone who reads his sermons against religion can attest, his attitude towards believers is one of bullying and contempt reminiscent of the attitude of some of the more obtuse colonial missionaries towards those they aimed to convert.
.. I became increasingly aware that Darwinian evolution was a powerfully available alternative to my creator god as an explanation of the beauty and apparent design of life. … It wasn’t long then before I became strongly and militantly atheistic.”
.. Quite apart from the substance of the idea, there is no reason to suppose that the Genesis myth to which Dawkins refers was meant literally. Coarse and tendentious atheists of the Dawkins variety prefer to overlook the vast traditions of figurative and allegorical interpretations with which believers have read Scripture. Both Augustine and before him the Jewish philosopher Philo of Alexandria explicitly cautioned against literalism in interpreting the biblical creation story.
.. When he maintains that Darwin’s account of evolution displaced the biblical story, Dawkins is assuming that both are explanatory theories—one primitive and erroneous, the other more advanced and literally true. In treating religion as a set of factual propositions, Dawkins is mimicking Christianity at its most fundamentalist.
.. The idea of free will, after all, comes from religion and not from science. Science may give us the unvarnished truth—or some of it—about our species. Part of that truth may prove to be that humans are not and can never be rational animals.
.. There are many philosophies of science. Among them is empiricism, which maintains that scientific knowledge extends only so far as observation and experiment can reach; realism, which holds that science can give an account of parts of the world that can never be observed; irrealism, according to which there is no one truth of things to which scientific theories approximate; and pragmatism, which views science theories as useful tools for organizing and controlling experience.
.. If the human mind has evolved in obedience to the imperatives of survival, what reason is there for thinking that it can acquire knowledge of reality, when all that is required in order to reproduce the species is that its errors and illusions are not fatal?
.. If religion comes in many varieties, so too does atheism. Dawkins takes for granted that being an atheist goes with having liberal values (with the possible exception of tolerance). But as the Victorians well knew, there are many types of atheism, liberal and illiberal, and many versions of atheist ethics.
.. One might wager a decent sum of money that it has never occurred to Dawkins that to many people he appears as a comic figure. His default mode is one of rational indignation—a stance of withering patrician disdain for the untutored mind of a kind one might expect in a schoolmaster in a minor public school sometime in the 1930s. He seems to have no suspicion that any of those he despises could find his stilted pose of indignant rationality merely laughable.
.. What exercised him was that Tony Blair had invited leaders of the main religions in Britain to Downing Street to discuss the situation—but somehow omitted to ask a leader of atheism (presumably Dawkins himself) to join the gathering. There seemed no question in Dawkins’s mind that atheism as he understood it fell into the same category as the world’s faiths.
In this, Dawkins is surely right.