I started reading this interview with more than a little skepticism. ("Oh, this must be one of Bush's Christian fundamentalist appointees.") But as I read through it, I became increasingly impressed with the balanced perspective held by Dr. Collins. I'm posting it here because I think it provides an encouraging example of a possible rapprochement between scientists and people of faith.

The media often portray the religious right in the United States as antiscience. Is that a fair characterization?
I don't think it's fair to blame believers for getting defensive about attacks on the Bible when they see their whole belief system is under attack from some members of the scientific community who are using the platform of science to say, "We don't need God anymore, that was all superstition, and you guys should get over it." Believers then feel some requirement to respond, and this has led to an unfortunate escalation of charges and countercharges...

So what would you say to the scientists who are fervently opposed to religious thought and practice?
Is there any dogma more unsupported by the facts than from the scientist who stands up and says, "I know there is no God"? Science is woefully unsuited to ask the question of God in the first place. So give the religious folks a break. They are seeking the kind of spiritual truths that have always interested humankind but that science cannot really address. ...    more »

The following is a shortened version by Ulrich of a long 4-part article originally written by Christopher Holvenstot and posted on Philica. It introduces a new way of thinking about our occurring world. ~ ron

...With even the slightest and flimsiest of footholds in this next new realm one can turn back to view the familiar biospecific realm entire. One can’t help but admire the queer and abstract nature of our provincial, biospecific reality. It is a unique and bizarre creation entirely determined by conscious processes and the imperatives of a biological format. Its logic, despite all, holds together with such tenacity and vigor. We will forever be physically, emotionally and psychologically tethered to the biospecific realm. However, viewing its logic and construction from the remote exterior perspective of the extracontextual allows us to use the same conceptual technology and methodology to construct additional extracontextual realms…

We have, throughout our biological evolution, been unwitting co-creators of our world and experience. This co-creation can now be done with a newly realized conscious intention, utilizing a potentially unlimited supply of creative approaches in the exploration, interpretation and re-creation of our condition. ...    more »

This is a followup on an earlier SCIY article about Jaron Lanier's work.

Was I serious when I suggested that people might someday become more like cephalopods (see Jaron's World, April 2006)? At the time I was thinking about the way some cephalopods, such as the mimic octopus, can appear to morph into different objects. I wondered whether people using computers could someday pull off the same trick (within virtual reality, presumably) and how that ability might expand the range of human expression. My guess is that being able to turn into whatever comes into your mind—or, more profoundly, to simulate a concept or way of being instead of just talking about it—will lead to a new kind of expression, which I call postsymbolic communication.

This may sound wildly speculative, but yes, I really was serious. In fact, I believe we are seeing early signs of the cephalopodization of our species right now. One arena in which the transformation is beginning is in massive online virtual worlds. Second Life is probably the best example. I serve as a technical advisor to Linden Lab, the company that administers Second Life, but really, most of what I have done is watch in delight and amazement as thousands of creative individuals have signed up, logged in, and built an entire virtual planet. ...   more »

"Prophets Facing Backward," my book under discussion here, claims that the cluster of social constructivist, feminist and postcolonial theories that deny any cognitive distinctions between warranted knowledge and collectively accepted beliefs ... have provided philosophical justifications for [a] kind of populist interpretive flexibility ...

Set against the backdrop of the rise of Hindu nationalism in India, the book argues that the relentless debunking the very idea of universally valid, bias-free facts has received in the hands of its many academic critics, has added to a culture of doublethink where truth has becomes infinitely malleable, open to all kinds of nativist, pseudo-scientific and faith-based interpretations.

Intellectuals, whose job it is to challenge such mystifications, I argue, have betrayed their calling by condemning the very possibility of impartial and universally valid truth that can cut through cultural and national boundaries. This betrayal has made it easier for the religious right to present itself as the defender of the tradition, dressed up as “alternative science”, which it claims has been unfairly rejected and willfully suppressed by the secular elite. The logic of deconstruction of modern science simultaneously provides the logic for the construction of “sacred sciences” by the resurgent religious-political movements that have sprung up among the Hindus, Christian and Muslims alike.

It is indeed high time for science studies to get engaged in the thorny issues raised by the attempt of religious extremists to take on the prestige of science for their objectively false and outdated cosmologies. It is gratifying to note that the debate I began in the "Prophets" has now been joined. My colleagues from science studies and postcolonial studies have done me the honor of critically engaging with the concerns I have raised regarding the political dangers of epistemic multiculturalism in this age of religious fundamentalisms. In this essay, I will respond at length to the issues my critics have raised in their readings of the "Prophets." ...   more »

The leading voices in science studies have argued that modern science reflects dominant social interests of Western society. Following this logic, postmodern scholars have urged postcolonial societies to develop their own "alternative sciences" as a step towards "mental decolonization". These ideas have found a warm welcome among Hindu nationalists who came to power in India in the early 1990s. In this passionate and highly original study, Indian-born author Meera Nanda reveals how these well-meaning but ultimately misguided ideas are enabling Hindu ideologues to propagate religious myths in the guise of science and secularism.

At the heart of Hindu supremacist ideology, Nanda argues, lies a postmodernist assumption: that each society has its own norms of reasonableness, logic, rules of evidence, and conception of truth, and that there is no non-arbitrary, culture-independent way to choose among these alternatives. What is being celebrated as "difference" by postmodernists, however, has more often than not been the source of mental bondage and authoritarianism in non-Western cultures. The "Vedic sciences" currently endorsed in Indian schools, colleges, and the mass media promotes the same elements of orthodox Hinduism that have for centuries deprived the vast majority of Indian people of their full humanity.

By denouncing science and secularization, the left was unwittingly contributing to what Nanda calls "reactionary modernism." ...   more »

... Finally, the content of any science is profoundly constrained by the language within which its discourses are formulated; and mainstream Western physical science has, since Galileo, been formulated in the language of mathematics. But whose mathematics? The question is a fundamental one, for, as Aronowitz has observed, ``neither logic nor mathematics escapes the `contamination' of the social.'' And as feminist thinkers have repeatedly pointed out, in the present culture this contamination is overwhelmingly capitalist, patriarchal and militaristic:...

Thus, a liberatory science cannot be complete without a profound revision of the canon of mathematics. As yet no such emancipatory mathematics exists, and we can only speculate upon its eventual content. We can see hints of it in the multidimensional and nonlinear logic of fuzzy systems theory; but this approach is still heavily marked by its origins in the crisis of late-capitalist production relations. Catastrophe theory, with its dialectical emphases on smoothness/discontinuity and metamorphosis/unfolding, will indubitably play a major role in the future mathematics; but much theoretical work remains to be done before this approach can become a concrete tool of progressive political praxis. Finally, chaos theory -- which provides our deepest insights into the ubiquitous yet mysterious phenomenon of nonlinearity -- will be central to all future mathematics. And yet, these images of the future mathematics must remain but the haziest glimmer: for, alongside these three young branches in the tree of science, there will arise new trunks and branches -- entire new theoretical frameworks -- of which we, with our present ideological blinders, cannot yet even conceive. ...   more »

...Dhyana is the generic Sanskrit term for meditation, which in the Yoga Sutras refers to both the act of inward contemplation in the broadest sense and more technically to the intermediate state between mere attention to an object (dharana) and complete absorption in it (samadhi). The earliest known reference to such practice on the Indian subcontinent occurs on one of the seals, a figure seated in the lotus posture, found in the ruins of the pre-Aryan civilizations at Harappa and Mohenjodaro which existed prior to 1500 BCE. Most of the orthodox Hindu schools of philosophy derive their meditation techniques from yoga, but superimpose their own theoretical understanding of consciousness onto the results of the practice...

Meditation is also referred to as a spiritual practice in China. Chinese forms of meditation have their origins in the early roots of popular Taoism which existed long before the codification of Taoism as a formal philosophy during the seventh century, B.C.. However, there is no concrete evidence to prove that meditation first arose in Hindu culture and then spread elsewhere. Thus, for the time being the original meditative traditions in China and India should be considered as separate and indigenous. To further complicate the issue, analogies between meditative states and trance consciousness suggest that even earlier precursors to the Asian meditative arts can be found in shamanic cultures such as those in Siberia and Africa.

As for modern developments, in trying to formulate a definition of meditation, a useful rule of thumb is to consider all meditative techniques to be culturally embedded. This means that any specific technique cannot be understood unless it is considered in the context of some particular spiritual tradition, situated in a specific historical time period, or codified in a specific text according to the philosophy of some particular individual. Thus, to refer to Hindu meditation or Buddhist meditation is not enough, since the cultural traditions from which a particular kind of meditation comes are quite different and even within a single tradition differ in complex ways. The specific name of a school of thought or a teacher or the title of a specific text is often quite important for identifying a particular type of meditation...
The attempt to abstract out the primary characteristics of meditation from a grab bag of traditions in order to come to some purified essence or generic definition is a uniquely Western and relatively recent phenomenon. This tendency should be considered, however powerful and convincing its claim as an objective, universal, and value-free method, to be an artifact of one culture attempting to comprehend another that is completely different. ...   more »

The Esalen Center for Theory & Research supports essential philosophic, academic, and research aims of the Esalen Institute. It evaluates frontier inquiry, creates networks of pioneering individuals, and works to catalyze new discoveries that promote personal and social transformation. It carries forward projects at the growing edge of philosophy, psychology, comparative religious studies, education, sociology, somatics, the arts, ecology, and related disciplines that bear upon transformative practice and the continued evolution of humankind. Among these projects are an archive of extraordinary human functioning and a bibliography of scientific research on meditation. ...   more »