This is another redoubtable interview by Margaret Throsby during her recent tour of Europe with the ACO (Australian Chamber Orchestra). Marmot holds a professorship at University College London and was President of the BMA (British Medical Association) until recently. As he admits in the interview, he was an unusual President in that he had an agenda.
The reason I’m writing a post about it is that he confirms a long-held belief of mine that the sense of having control of your life, or not, has an impact on your health, both psychological and physical. He quotes a German physician from the 19th Century, who apparently said: ‘physicians are the natural attorneys of the poor.’ This is because there is a ‘social gradient of health’ that exists in all Western societies (at least) and is not only unacknowledged but ignored. In other words, the poorer you are the poorer your health. According to Marmot, this gradient is statistically true right from the top to the bottom of our social hierarchy. And he puts it down to the sense of control one feels one has over one’s life. This outcome doesn’t surprise me, but apparently it surprises most other people, who think that the higher you are in the social train the more stress you are under and therefore the greater are your health risks. Marmot admits he thought this himself until he did the analysis and found the converse to be true.
Amongst other things, it makes a mockery of the health-reform debate in America, who seem determined to lag behind the rest of the Western world when it comes to social health issues.
In another interview by former Australian Prime Minister, Paul Keating, that touches on subjects like the lost opportunities at the end of the Cold War and politicians' propensity to not tell people the truth, he points out how real incomes in America have not increased over the last 20 years, which contributed to the subprime crisis. In America, corporations have a stranglehold on domestic politics, and no one sees the deleterious effect this has on the welfare of ordinary people.
This is a not unrelated side-issue to the fact that people, wherever they live, are deeply affected by living and working conditions that erode their sense of worth. We actually get the best out of people when they feel they have control over what they’re doing and are not just automatons. This means that the lower one is down the pecking order the less control one feels one has over one’s life and the greater the risk to their health and wellbeing. According to Marmot, figures from all over the Western world confirm this.
At the end of the interview he provides an interesting ‘statistic’. He contends that, globally, 100 billion people live in poverty and that 100 billion dollars could change that situation. This, of course, is a lot of money, but, to put it into perspective, 9 trillion dollars was spent to bail out the banks. It makes one wonder, when, and if, we will finally appreciate that promulgating the global poverty gap is not the way to proceed in the 21st Century.
P.S. I'm unsure how long these interviews are available.
Wednesday, 21 December 2011
Saturday, 17 December 2011
Consciousness Unexplained
The Mysterious Flame by Colin McGinn, subtitled Conscious Minds in a Material World, was recommended to my by The Atheist Missionary (aka TAM) almost 2 years ago, and it’s taken me all this time to get around to reading it.
But it was well worth the effort, and I can only endorse the recommendation given by The New York Times, as quoted on the cover: “There is no better introduction to the problem of consciousness than this.” McGinn is Professor of Philosophy at Rutgers University, with a handful of other books credited to him. Mysterious Flame was written in 1999, yet it’s not dated by other books I’ve read on this subject, and I would go so far as to say that anyone with an interest in the mind-body problem should read this book. Even if you don’t agree with him, I’m sure he has something to offer that you didn’t consider previously. At the end of the book, he also has something to say about the discipline of philosophy in general: its history and its unique position in human thought.
Most significantly, McGinn calls himself a ‘mysterian’, who is someone, like myself, as it turns out, who believes that consciousness is a mystery which we may never solve. Right from the start he addresses the two most common philosophical positions on this subject: materialism and dualism; demonstrating how they both fail. They are effectively polar opposite positions: materialism arguing that consciousness is neuronal activity full stop; and dualism arguing that consciousness is separate to the brain, albeit connected, and therefore can exist independently of the brain.
Materialism is the default position taken by scientists and dualism is the default position taken by most people even if they’re not aware of it. Most people think that ‘I’ is an entity that exists inside their head, dependent on their brain yet separate from it somehow. Many people, who have had out-of-body experiences, argue this confirms their belief. On the other hand, scientists have demonstrated how we can fool the ‘mind’ into thinking it is outside the body. I have argued elsewhere (Subjectivity, June 2009) that ‘I think’ is a tautology, because ‘I’ is your thoughts and nothing else.
McGinn acknowledges that consciousness is completely dependent on the brain but this alone doesn’t explain it. He points out that consciousness evolved relatively early in evolution and is not dependent on intelligence per se. Being more intelligent doesn’t make us more sentient than other species who also ‘feel’. He attacks the commonly held belief in the scientific community that consciousness just arises from this ‘meat’ we call a brain, and to create consciousness we merely have to duplicate this biological machine. I agree with him on this point. Not so recently (April 2011), I challenged an editorial and an article written in New Scientist inferring that sentience is an axiomatic consequence of artificial intelligence (AI): 'it’s just a matter of time before we will be forced to acknowledge it'. However, the biological evidence suggests that making AI more intelligent won’t create sentience, yet that’s exactly what most AI exponents believe. As McGinn says: ‘…sentience in general does not involve symbolic manipulation’, which is what a computer algorithm does.
McGinn argues that the problem with consciousness is that it’s non-spatial and therefore could exist in another dimension. This is not as daft as it sounds, because, as he points out, an additional dimension could exist without us knowing it and he references Edwin A. Abbott’s famous book, Flatland, to make his point. I’ve similarly argued that quantum mechanics could be explained by imagining a hidden dimension, so I’m not dismissive of this hypothesis.
The most important point that McGinn makes, in my opinion, is a fundamental one of epistemology. We humans tend to think that there is nothing that exists that is beyond our ultimate comprehension, yet there is no legitimate cognitive reason to assume that. To quote: ‘We should have the humility, and plain good sense, to admit that some things may exist without being knowable by us.’
This came up recently in an online discussion I had with Emanuel Rutten (Trying to define God, Nov. 11) who argued the opposite based on an ‘all possible worlds’ scenario. And if there were an infinite number of worlds, then Rutten’s argument would be valid. However, projecting what is possibly knowable in an infinite number of worlds to our specific world is epistemological nonsense.
As McGinn points out, most species on our planet can’t comprehend gravity or how the stars stay up in the sky or that the Earth goes around the sun – it’s beyond their cognitive abilities. Likewise there could be phenomena that are beyond our cognitive abilities, and consciousness may be one.
Roger Penrose addresses this epistemological point in Chapter 1 of Road to Reality, where he admits a ‘personal prejudice’ that everything in the natural world is within our cognitive grasp, whilst acknowledging that others don’t share his prejudice. In particular, Penrose contends that there is a Platonic mathematical realm, which is theoretically available to us without constraint (except the time to explore it), and that this Platonic realm can explain the entire physical universe. Interestingly, McGinn makes no reference to the significance of mathematics in determining the epistemological limit of our knowledge, yet I contend that this is a true limit.
Therefore, I would argue, based on this hypothetical mathematically cognitive limit, that if consciousness can’t be determined mathematically then it will remain a mystery.
Even though McGinn discusses amnesia in reference to the ‘self’, he doesn’t specifically address the fact that, without memory, there would be no ‘self’. Which is why none of us have a sense of self in our early infancy because we create no memories of it. It is memory that specifically gives us a sense of continuity of self and allows us to believe that the ‘I’ we perceive ourselves to be as an adult is the same ‘I’ we were as children.
I’ve skipped over quite a lot of McGinn’s book, obviously, but he does give arguably the best description of John Searle’s famous Chinese Room thought experiment I’ve read, without telling the reader that it is John Searle’s Chinese Room thought experiment.
At the end of the book, he devotes a short chapter to ‘The Unbearable Heaviness of Philosophy’ where he explains how ‘natural philosophy’ diverged from science yet they are more complementary than dichotomous. To quote McGinn again:
‘Science asks answerable questions… eliminating false theories, reducing the area of human ignorance, while philosophy seems mired in controversy, perpetually worrying at the same questions, not making the kind of progress characteristic of science.’
Many people perceive and present philosophy as the poor orphan of science in the modern age, yet I’m unsure if they will ever be completely separated or become independent. Science reveals that nature’s mysteries are endless and whilst those mysteries persist then philosophy will continue to play its role.
Right at the end of the book, McGinn makes a pertinent observation: that our DNA code contains the answer to our mystery, because consciousness is a consequence of the genetic instructions that make every sentient creature. So our genes have the information to create consciousness that consciousness itself is unable to comprehend.
But it was well worth the effort, and I can only endorse the recommendation given by The New York Times, as quoted on the cover: “There is no better introduction to the problem of consciousness than this.” McGinn is Professor of Philosophy at Rutgers University, with a handful of other books credited to him. Mysterious Flame was written in 1999, yet it’s not dated by other books I’ve read on this subject, and I would go so far as to say that anyone with an interest in the mind-body problem should read this book. Even if you don’t agree with him, I’m sure he has something to offer that you didn’t consider previously. At the end of the book, he also has something to say about the discipline of philosophy in general: its history and its unique position in human thought.
Most significantly, McGinn calls himself a ‘mysterian’, who is someone, like myself, as it turns out, who believes that consciousness is a mystery which we may never solve. Right from the start he addresses the two most common philosophical positions on this subject: materialism and dualism; demonstrating how they both fail. They are effectively polar opposite positions: materialism arguing that consciousness is neuronal activity full stop; and dualism arguing that consciousness is separate to the brain, albeit connected, and therefore can exist independently of the brain.
Materialism is the default position taken by scientists and dualism is the default position taken by most people even if they’re not aware of it. Most people think that ‘I’ is an entity that exists inside their head, dependent on their brain yet separate from it somehow. Many people, who have had out-of-body experiences, argue this confirms their belief. On the other hand, scientists have demonstrated how we can fool the ‘mind’ into thinking it is outside the body. I have argued elsewhere (Subjectivity, June 2009) that ‘I think’ is a tautology, because ‘I’ is your thoughts and nothing else.
McGinn acknowledges that consciousness is completely dependent on the brain but this alone doesn’t explain it. He points out that consciousness evolved relatively early in evolution and is not dependent on intelligence per se. Being more intelligent doesn’t make us more sentient than other species who also ‘feel’. He attacks the commonly held belief in the scientific community that consciousness just arises from this ‘meat’ we call a brain, and to create consciousness we merely have to duplicate this biological machine. I agree with him on this point. Not so recently (April 2011), I challenged an editorial and an article written in New Scientist inferring that sentience is an axiomatic consequence of artificial intelligence (AI): 'it’s just a matter of time before we will be forced to acknowledge it'. However, the biological evidence suggests that making AI more intelligent won’t create sentience, yet that’s exactly what most AI exponents believe. As McGinn says: ‘…sentience in general does not involve symbolic manipulation’, which is what a computer algorithm does.
McGinn argues that the problem with consciousness is that it’s non-spatial and therefore could exist in another dimension. This is not as daft as it sounds, because, as he points out, an additional dimension could exist without us knowing it and he references Edwin A. Abbott’s famous book, Flatland, to make his point. I’ve similarly argued that quantum mechanics could be explained by imagining a hidden dimension, so I’m not dismissive of this hypothesis.
The most important point that McGinn makes, in my opinion, is a fundamental one of epistemology. We humans tend to think that there is nothing that exists that is beyond our ultimate comprehension, yet there is no legitimate cognitive reason to assume that. To quote: ‘We should have the humility, and plain good sense, to admit that some things may exist without being knowable by us.’
This came up recently in an online discussion I had with Emanuel Rutten (Trying to define God, Nov. 11) who argued the opposite based on an ‘all possible worlds’ scenario. And if there were an infinite number of worlds, then Rutten’s argument would be valid. However, projecting what is possibly knowable in an infinite number of worlds to our specific world is epistemological nonsense.
As McGinn points out, most species on our planet can’t comprehend gravity or how the stars stay up in the sky or that the Earth goes around the sun – it’s beyond their cognitive abilities. Likewise there could be phenomena that are beyond our cognitive abilities, and consciousness may be one.
Roger Penrose addresses this epistemological point in Chapter 1 of Road to Reality, where he admits a ‘personal prejudice’ that everything in the natural world is within our cognitive grasp, whilst acknowledging that others don’t share his prejudice. In particular, Penrose contends that there is a Platonic mathematical realm, which is theoretically available to us without constraint (except the time to explore it), and that this Platonic realm can explain the entire physical universe. Interestingly, McGinn makes no reference to the significance of mathematics in determining the epistemological limit of our knowledge, yet I contend that this is a true limit.
Therefore, I would argue, based on this hypothetical mathematically cognitive limit, that if consciousness can’t be determined mathematically then it will remain a mystery.
Even though McGinn discusses amnesia in reference to the ‘self’, he doesn’t specifically address the fact that, without memory, there would be no ‘self’. Which is why none of us have a sense of self in our early infancy because we create no memories of it. It is memory that specifically gives us a sense of continuity of self and allows us to believe that the ‘I’ we perceive ourselves to be as an adult is the same ‘I’ we were as children.
I’ve skipped over quite a lot of McGinn’s book, obviously, but he does give arguably the best description of John Searle’s famous Chinese Room thought experiment I’ve read, without telling the reader that it is John Searle’s Chinese Room thought experiment.
At the end of the book, he devotes a short chapter to ‘The Unbearable Heaviness of Philosophy’ where he explains how ‘natural philosophy’ diverged from science yet they are more complementary than dichotomous. To quote McGinn again:
‘Science asks answerable questions… eliminating false theories, reducing the area of human ignorance, while philosophy seems mired in controversy, perpetually worrying at the same questions, not making the kind of progress characteristic of science.’
Many people perceive and present philosophy as the poor orphan of science in the modern age, yet I’m unsure if they will ever be completely separated or become independent. Science reveals that nature’s mysteries are endless and whilst those mysteries persist then philosophy will continue to play its role.
Right at the end of the book, McGinn makes a pertinent observation: that our DNA code contains the answer to our mystery, because consciousness is a consequence of the genetic instructions that make every sentient creature. So our genes have the information to create consciousness that consciousness itself is unable to comprehend.
Friday, 25 November 2011
Dr. Noel Fitzpatrick
This is one of the most inspiring interviews I’ve heard, with an Irish vet, nonetheless. Fitzpatrick is best known for being the first vet to attach bionic legs (prostheses) to the hind quarters of a cat, called Oscar, who famously gained most of his mobility again, even to the extent of being able to scratch himself in the way that cats do. You can see how mobile he is here. He lost his legs and one of his nine lives, one would expect, when he tangled with a combine harvester in Jersey, I believe.
But Fitzpatrick has quite a lot to say on topics that go beyond veterinary science, including education, unconditional love and our relationship with animals in general.
In particular, his take on veterinary science that includes non-scientific methods, his belief that human and animal medical science would both benefit if they were done in concert, synergistically, and that the heart is just as important as the head. Fitzpatrick is one of those rare people who lives what he preaches and we could all benefit from his example.
Note: Interview is only available for a limited time.
But Fitzpatrick has quite a lot to say on topics that go beyond veterinary science, including education, unconditional love and our relationship with animals in general.
In particular, his take on veterinary science that includes non-scientific methods, his belief that human and animal medical science would both benefit if they were done in concert, synergistically, and that the heart is just as important as the head. Fitzpatrick is one of those rare people who lives what he preaches and we could all benefit from his example.
Note: Interview is only available for a limited time.
Monday, 14 November 2011
Trying to define God
This post arose from a lengthy discussion I had with Emanuel Rutten, who claims he has a ‘proof’, using modal logic, that God ‘necessarily exists’. The discussion started on Rust Belt Philosophy and then transferred to Rutten’s own blog. I’m naturally wary of anyone who claims they can prove God exists with nothing but logic, because it defies all epistemological sense. You can prove mathematical conjectures or solve puzzles using logic but everything else requires evidence.
For example, string theory is the latest contender for a so-called ‘theory of everything’ (really a theory of quantum gravity) which makes some extraordinary predictions, like the universe exists in 11 dimensions, of which all but 3 of space and 1 of time are ‘rolled up’ so as to be undetectable. Now, while no one challenges the mathematics behind the theory, no one claims it’s ‘necessarily true’ because there is no evidence to date to support it.
And, whilst I admit that Rutten is much cleverer than me, I think his proof is more sophistry than philosophy, and I’ve told him so on his own blog. Rutten’s argument should really be an argument about logic not religion. If his argument didn’t contain the word ‘God’, no one would give it a second thought and, certainly, no one would take it seriously. But because his argument in logic is an argument for the existence of God, it becomes a religious argument, especially since as a result of his own defence, it becomes clear that his ‘proof’ is critically dependent on how one defines God.
Rutten defines God as both ‘personal’ (meaning sentient) and ‘first cause’. Change this definition and his proof becomes one of negation instead of necessity. In particular, if one defines God as being non-sentient (but still first cause) then God goes from being necessarily existent to impossible to exist (according to Rutten’s own defence). The reason being that a sentient God ‘knows that God exists’ in ‘some possible world’ and a non-sentient God can’t possibly know. So the difference between God necessarily existing in all possible worlds (including ours) and impossibly non-existing is whether God knows that God exists (is sentient) or not. This is the corollary from the 2 conclusions of his own argument: one saying God must necessarily exist and one saying God can’t possibly exist, depending on how God is defined. Therefore God exists but only if God knows that God exists (is sentient). This is circular.
One of the reasons that no one has ever proved that God exists is because, by definition, God is immaterial and, according to most accounts, exists outside our universe. This means that God is not amenable to the scientific method. If God exists then he, she or it, only engages with the universe through the human brain, which is why God is totally subjective, just like colour. I’ve explained this before in an earlier post (God with no ego, May 2011). Colour is purely a psychological phenomenon that only exists in some creature’s mind, but it has an external cause, which is light reflected off objects. Now some may argue that the ‘experience’ of God may also have an external cause, but the difference is that colour can be tested (even for other species) whilst there is no test for God.
An essential part of Rutten’s argument is ‘first cause’, but so-called ‘personal first cause’ can only be found in mythology. As far as science goes, the only thing we can say about first cause is that it was a quantum phenomenon and quantum phenomena are amongst the greatest mysteries of the universe. I’ve written posts expounding on cosmological theories that contend the universe is ‘something from nothing’, including Alan Guth’s inflationary model, the Hartle-Hawking model and Roger Penrose’s cyclic universe. Paul Davies in his book, God and the New Physics, expounds on Alan Guth’s ‘free lunch scenario’, explaining that ‘….all you need are the laws [of nature] – the universe can take care of itself, including its own creation.’
And this seems to be the only pre-requisite for the universe to exist: that the laws of nature, that we understand through the universal language of mathematics, must be either imminent or necessarily entailed in the universe’s own birth. Without an intelligence like ours to comprehend them, nothing in the universe would even know they exist. This leads to the possible contemplation of the ‘anthropic principle’, but that’s a topic for a future post.
In Mar. 2009, I reviewed Mario Livio’s book, Is God a Mathematician? in which Livio suggests that the Pythagoreans would have said that God is the mathematics, and that probably makes more sense than the notion of personal first cause.
Mathematics fulfills 3 of the criteria we normally assign to God: infinity, truth and independent universality. Infinity only makes sense in mathematics and, in fact, is unavoidable at every level; mathematics is the only realm where infinity appears to be at home. Mathematical truths are arguably the only objective truths that are both universal and dependable. And mathematics gives the impression of a universal independence to human thought and possibly the universe itself.
For example, string theory is the latest contender for a so-called ‘theory of everything’ (really a theory of quantum gravity) which makes some extraordinary predictions, like the universe exists in 11 dimensions, of which all but 3 of space and 1 of time are ‘rolled up’ so as to be undetectable. Now, while no one challenges the mathematics behind the theory, no one claims it’s ‘necessarily true’ because there is no evidence to date to support it.
And, whilst I admit that Rutten is much cleverer than me, I think his proof is more sophistry than philosophy, and I’ve told him so on his own blog. Rutten’s argument should really be an argument about logic not religion. If his argument didn’t contain the word ‘God’, no one would give it a second thought and, certainly, no one would take it seriously. But because his argument in logic is an argument for the existence of God, it becomes a religious argument, especially since as a result of his own defence, it becomes clear that his ‘proof’ is critically dependent on how one defines God.
Rutten defines God as both ‘personal’ (meaning sentient) and ‘first cause’. Change this definition and his proof becomes one of negation instead of necessity. In particular, if one defines God as being non-sentient (but still first cause) then God goes from being necessarily existent to impossible to exist (according to Rutten’s own defence). The reason being that a sentient God ‘knows that God exists’ in ‘some possible world’ and a non-sentient God can’t possibly know. So the difference between God necessarily existing in all possible worlds (including ours) and impossibly non-existing is whether God knows that God exists (is sentient) or not. This is the corollary from the 2 conclusions of his own argument: one saying God must necessarily exist and one saying God can’t possibly exist, depending on how God is defined. Therefore God exists but only if God knows that God exists (is sentient). This is circular.
One of the reasons that no one has ever proved that God exists is because, by definition, God is immaterial and, according to most accounts, exists outside our universe. This means that God is not amenable to the scientific method. If God exists then he, she or it, only engages with the universe through the human brain, which is why God is totally subjective, just like colour. I’ve explained this before in an earlier post (God with no ego, May 2011). Colour is purely a psychological phenomenon that only exists in some creature’s mind, but it has an external cause, which is light reflected off objects. Now some may argue that the ‘experience’ of God may also have an external cause, but the difference is that colour can be tested (even for other species) whilst there is no test for God.
An essential part of Rutten’s argument is ‘first cause’, but so-called ‘personal first cause’ can only be found in mythology. As far as science goes, the only thing we can say about first cause is that it was a quantum phenomenon and quantum phenomena are amongst the greatest mysteries of the universe. I’ve written posts expounding on cosmological theories that contend the universe is ‘something from nothing’, including Alan Guth’s inflationary model, the Hartle-Hawking model and Roger Penrose’s cyclic universe. Paul Davies in his book, God and the New Physics, expounds on Alan Guth’s ‘free lunch scenario’, explaining that ‘….all you need are the laws [of nature] – the universe can take care of itself, including its own creation.’
And this seems to be the only pre-requisite for the universe to exist: that the laws of nature, that we understand through the universal language of mathematics, must be either imminent or necessarily entailed in the universe’s own birth. Without an intelligence like ours to comprehend them, nothing in the universe would even know they exist. This leads to the possible contemplation of the ‘anthropic principle’, but that’s a topic for a future post.
In Mar. 2009, I reviewed Mario Livio’s book, Is God a Mathematician? in which Livio suggests that the Pythagoreans would have said that God is the mathematics, and that probably makes more sense than the notion of personal first cause.
Mathematics fulfills 3 of the criteria we normally assign to God: infinity, truth and independent universality. Infinity only makes sense in mathematics and, in fact, is unavoidable at every level; mathematics is the only realm where infinity appears to be at home. Mathematical truths are arguably the only objective truths that are both universal and dependable. And mathematics gives the impression of a universal independence to human thought and possibly the universe itself.
Tuesday, 25 October 2011
Shame, shame, shame!!!
I managed to write an entire novel without resorting to an exclamation mark, so it’s an indication of my indignation that I’ve used them with such extravagance in the above title.
On this week’s 4 Corners programme, which provides the best investigative journalism in the country, they uncovered the extraordinary damage our government does to refugees in the name of border protection.
Former Australian of the Year, Patrick McGorry, called our detention centres ‘mental-illness factories’ and the 4 Corners programme demonstrated that beyond contention. Meanwhile, other media outlets in Australia, continue to feed the Australian public’s paranoia that refugees get a free ride at our expense. The truth is that we treat refugees, who have committed no crime, worse than the worst criminals in the country.
And this is because politicians from both of our major parties believe it’s necessary to win the xenophobic vote. Fear is always a good vote winner, which is why capital punishment in the US has the history it does. And the media also know that fear sells air-space on television and radio and print-space in newspapers, so they are more than happy to jump on the bandwagon and help the politicians manipulate public opinion.
The height of the politicians’ hypocrisy (on both sides) is that they claim they are creating a ‘deterrent’ which will stop refugees from endangering their lives by crossing the Indian Ocean in ‘leaky boats’. They don’t acknowledge the fact that people only risk their lives in such circumstances because the risk of losing one’s life by staying where they are is even greater. Many of the refugees questioned have lost close relatives to political violence, so it is not safe for them to stay in their country of origin.
The most interesting aspect of all this is that it’s only refugees who arrive by boat who are put in detention. Those who arrive by aeroplane are treated entirely differently. Why is this so? You may well ask. It’s because those who arrive by plane attract no media attention whatsoever, whereas those who arrive by boat get all the media attention and therefore must be vilified by our politicians to show how ‘tough’ they are.
It’s unbelievable that our politicians can be so morally bankrupt, but the desire to win office, and stay in office, corrupts moral principles to the worst degree. As long as the public are unaware or unempathetic to our treatment of refugees, then politicians will do nothing to uphold their charter to treat them humanely. In fact, they will do the opposite because it will win them votes.
Addendum: It’s been demonstrated by neurological investigation that when people experience emotional pain it affects the exact same part of the brain, and to the same degree, as if they experience physical pain. This is why people self-harm when they are exposed to long term emotional stress, because the physical pain becomes a substitute for the emotional pain. This seems perverse, yet it’s been known to occur with animals as well (kept in captivity in stressful conditions).
When refugees self-harm, the idiot commentators, amongst others, tell us that they are seeking attention. Mental-health professionals know better: these people are at the extremity of their sanity and our government’s polices keep pushing them over the edge. This is arguably the most shameful behaviour one can witness in a 21st Century liberal democracy.
On this week’s 4 Corners programme, which provides the best investigative journalism in the country, they uncovered the extraordinary damage our government does to refugees in the name of border protection.
Former Australian of the Year, Patrick McGorry, called our detention centres ‘mental-illness factories’ and the 4 Corners programme demonstrated that beyond contention. Meanwhile, other media outlets in Australia, continue to feed the Australian public’s paranoia that refugees get a free ride at our expense. The truth is that we treat refugees, who have committed no crime, worse than the worst criminals in the country.
And this is because politicians from both of our major parties believe it’s necessary to win the xenophobic vote. Fear is always a good vote winner, which is why capital punishment in the US has the history it does. And the media also know that fear sells air-space on television and radio and print-space in newspapers, so they are more than happy to jump on the bandwagon and help the politicians manipulate public opinion.
The height of the politicians’ hypocrisy (on both sides) is that they claim they are creating a ‘deterrent’ which will stop refugees from endangering their lives by crossing the Indian Ocean in ‘leaky boats’. They don’t acknowledge the fact that people only risk their lives in such circumstances because the risk of losing one’s life by staying where they are is even greater. Many of the refugees questioned have lost close relatives to political violence, so it is not safe for them to stay in their country of origin.
The most interesting aspect of all this is that it’s only refugees who arrive by boat who are put in detention. Those who arrive by aeroplane are treated entirely differently. Why is this so? You may well ask. It’s because those who arrive by plane attract no media attention whatsoever, whereas those who arrive by boat get all the media attention and therefore must be vilified by our politicians to show how ‘tough’ they are.
It’s unbelievable that our politicians can be so morally bankrupt, but the desire to win office, and stay in office, corrupts moral principles to the worst degree. As long as the public are unaware or unempathetic to our treatment of refugees, then politicians will do nothing to uphold their charter to treat them humanely. In fact, they will do the opposite because it will win them votes.
Addendum: It’s been demonstrated by neurological investigation that when people experience emotional pain it affects the exact same part of the brain, and to the same degree, as if they experience physical pain. This is why people self-harm when they are exposed to long term emotional stress, because the physical pain becomes a substitute for the emotional pain. This seems perverse, yet it’s been known to occur with animals as well (kept in captivity in stressful conditions).
When refugees self-harm, the idiot commentators, amongst others, tell us that they are seeking attention. Mental-health professionals know better: these people are at the extremity of their sanity and our government’s polices keep pushing them over the edge. This is arguably the most shameful behaviour one can witness in a 21st Century liberal democracy.
Saturday, 22 October 2011
The dawn of the human mind
It’s an extravagant statement to make, bordering on hyperbole, yet, after seeing Werner Herzog’s documentary, Cave of Forgotten Dreams, about the Chauvet cave, discovered in 1994, one struggles to find words befitting the discovery. The first thing that strikes you as soon as you see the images (in 3D) is how modern they look. You can understand why the first reaction from academia was that they were a hoax, not 34,000 years old as has been verified by carbon dating.
The significance of this film is that it will probably be the only one ever made. The caves are closed to the public, only selected scientists and academics can gain access and only at certain times of the year. The caves were hermetically sealed off by a landslide and that’s the only reason we have this preservation of ancient rock art executed during the ice age when we co-inhabited Europe with Neanderthals. I say ‘we’ because they are the common ancestors to most of the peoples in the world today. The human genome project has revealed that we all came out of Africa, including all indigenous tribal people, and Asians as well as Europeans.
One of the archaeologists, a young man with a science background, who spent 4 continuous days in the cave, tells of the emotional impact they had on him beyond his expectations. In particular, they filled his dreams with the animals he saw. He said he dreamt of lions, both depicted and real-life forms. He remarked upon the emotional and subliminal connection that they could still make with humans living over 30,000 years after they had been created. When I was a child (pre-adolescent) I used to draw animals all the time – they were my favourite subject – concordant with a fascination with animal life in general. I was fortunate enough to live near the bush (as we call it in Oz) with a creek running alongside our house that plummeted into a deep gorge, not that far from where we lived.
This connection and this fascination with wild animals is something that we’ve lost. For these people, one feels it was spiritual, and that’s not just a projection. Herzog went to a lot of trouble to place this particular artwork into a much broader context. Talking with a number of academics, it became clear that 30-40,000 years ago in ice-gripped Europe, art, in all its manifestations that we know today, flourished. In particular, there are numerous figurines, especially of the female form, and bone flutes from the same age. So we know that both graphic and sculptural art flourished as well as music, and we can assume that so did storytelling, mythmaking and religion. Many people make a connection between art and religion, and I think one can safely say that they were born at the same time. They both deal with the subconscious and our dreamworld. An archaeologist at another site, produced a bone flute made from the radius bone of a vulture with 4 holes drilled in it. He played The Star Spangled Banner (though he was obviously not American) to demonstrate that these ice-age humans used the same musical scale that we use today.
The same archaeologist, whom we met earlier in the film discussing his dreams, tells of an incident he saw in northern Australia (probably in a documentary) of an Aboriginal Elder showing someone some rock art from thousands of years earlier and explaining how it used to be maintained but now it’s not. He then proceeded to ‘touch it up’ or restore it. When the white man asked him if he was an artist. He said, no, he wasn’t the artist, the ‘spirit’ was. And this is something that all artists can identify with, like we are a medium for something beyond us, out there. This is the exact same sense that people have with religion. They were born at the same time in humanity: the dawn of the human mind.
The significance of this film is that it will probably be the only one ever made. The caves are closed to the public, only selected scientists and academics can gain access and only at certain times of the year. The caves were hermetically sealed off by a landslide and that’s the only reason we have this preservation of ancient rock art executed during the ice age when we co-inhabited Europe with Neanderthals. I say ‘we’ because they are the common ancestors to most of the peoples in the world today. The human genome project has revealed that we all came out of Africa, including all indigenous tribal people, and Asians as well as Europeans.
One of the archaeologists, a young man with a science background, who spent 4 continuous days in the cave, tells of the emotional impact they had on him beyond his expectations. In particular, they filled his dreams with the animals he saw. He said he dreamt of lions, both depicted and real-life forms. He remarked upon the emotional and subliminal connection that they could still make with humans living over 30,000 years after they had been created. When I was a child (pre-adolescent) I used to draw animals all the time – they were my favourite subject – concordant with a fascination with animal life in general. I was fortunate enough to live near the bush (as we call it in Oz) with a creek running alongside our house that plummeted into a deep gorge, not that far from where we lived.
This connection and this fascination with wild animals is something that we’ve lost. For these people, one feels it was spiritual, and that’s not just a projection. Herzog went to a lot of trouble to place this particular artwork into a much broader context. Talking with a number of academics, it became clear that 30-40,000 years ago in ice-gripped Europe, art, in all its manifestations that we know today, flourished. In particular, there are numerous figurines, especially of the female form, and bone flutes from the same age. So we know that both graphic and sculptural art flourished as well as music, and we can assume that so did storytelling, mythmaking and religion. Many people make a connection between art and religion, and I think one can safely say that they were born at the same time. They both deal with the subconscious and our dreamworld. An archaeologist at another site, produced a bone flute made from the radius bone of a vulture with 4 holes drilled in it. He played The Star Spangled Banner (though he was obviously not American) to demonstrate that these ice-age humans used the same musical scale that we use today.
The same archaeologist, whom we met earlier in the film discussing his dreams, tells of an incident he saw in northern Australia (probably in a documentary) of an Aboriginal Elder showing someone some rock art from thousands of years earlier and explaining how it used to be maintained but now it’s not. He then proceeded to ‘touch it up’ or restore it. When the white man asked him if he was an artist. He said, no, he wasn’t the artist, the ‘spirit’ was. And this is something that all artists can identify with, like we are a medium for something beyond us, out there. This is the exact same sense that people have with religion. They were born at the same time in humanity: the dawn of the human mind.
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