This article is about the cholera epidemic that occurred in the Benghazi Sanjak, a region under the rule of the Ottoman Empire, in the year 1858. The purpose of this study is to highlight the measures taken by both the central and local governments against the cholera epidemic that occurred in 1858 and to shed light on the management of the outbreak. In this context, the social health practices and the public's sensitivity towards health in the Benghazi Sanjak during the (...) Karamanli administration in Tripolitania in the early 1800s, as well as the period after it became directly connected to the Ottoman central government from 1835, will be examined, and the historical process leading up to the epidemic will be presented. The implementation of the quarantine measures introduced by the Ottoman Empire from the 1840s onwards, particularly in Benghazi, also holds a significant position in understanding the outbreak. The study is crucial in revealing the advancements in the health sector of the Benghazi Sanjak. The article emphasizes that the region of Berka, where the Benghazi Sanjak is located, was frequently afflicted by epidemics, but by the 1860s, there was noticeable improvement in the health sector. (shrink)

According to the survivalist interpretation of mediumship, the existence of discarnate persons provides the best explanation for the data associated with physical and mental mediumship. Others—advocates of what is often called the “super-psi hypothesis”—maintain that the data of mediumship may be at least equally explained in terms of living agent psi (ESP and psychokinesis). Many defenders of the survivalist interpretation of mediumship attempt to defl ate the alleged explanatory virtues of the super-psi hypothesis by arguing that the hypothesis is unfalsifi (...) able and lacks independent evidential support. My central contention in this paper is that these frequently encountered survivalist criticisms of the super-psi hypothesis are ultimately self-defeating to the case for survival from mediumship. To show this I first argue in some detail that the survivalist interpretation of mediumship is committed to a kind or degree of psi that is indistinguishable from what is required by the super-psi hypothesis. From this vantage point it can be shown that any attempt to impugn the explanatory virtues of the super-psi hypothesis on account of the kind or degree of psi it requires undercuts the argument for survival itself. (shrink)

In this paper, I consider what the growing evidence in parapsychology can tell us about the nature of consciousness. Parapsychology remains controversial because it implies deviations from the understanding that many scientists and philosophers hold about the nature of reality. However, given the difficulties in explaining consciousness, a growing number of philosophers have called for new, possibly radical explanations, which include versions of dualism or panpsychism. In this spirit, I briefly review the evidence on psi to see what explanation of (...) consciousness might best be supported. After a brief survey of the evidence, I conclude that the best explanation would probably be neutral monism. I then explore a framework for neutral monism, using well-known features of quantum mechanics, to develop a ground or bridge between consciousness and matter. This framework, which I believe helps explain the psi evidence, suggests that a non-local proto-conscious field of potential or seed stuff underlies both matter and consciousness. (shrink)

This paper examines the ways in which familiar views about the world and our place in it must change in the face of the reality of psi phenomena. It is argued that most commentators are confused on this topic. Contrary to the received opinion, the existence of psi should make almost no difference to our currently accepted body of scientific theories. Nor, as some argue, can it be of much help to a defense of dualism. But the existence of psi (...) has profound implications regarding the pervasiveness of intentions in the world, even in connection with everyday sorts of events. The view is defended that we have no grounds for imposing antecedent restrictions on the range, magnitude, or refinement of psi. Finally, the paper discusses how the evidence for precognition forces serious consideration of a world?view generally associated only with so?called ?primitive? cultures. (shrink)

Also published in 1998 in S.R.Hameroff, A.W.Kaszniak and .C.Scott (Eds) _Toward a Science of_ _Consciousness II._ MIT Press. 701-707. Note that there were problems with the editing of this volume and there are some misprints. This version is correct.

Este artículo analiza relatos biográficos críticos acerca de las experiencias con profesionales y terapias del ámbito de la salud mental por problemas relacionados con depresiones. En un contexto de expansión y diversificación de los discursos y prácticas del campo psi, indaga en las perspectivas y cuestionamientos de usuarios/as de servicios psicoterapéuticos. La pregunta principal que lo orienta es: ¿En las narrativas biográficas cuáles son las críticas que realizan a las prácticas terapéuticas y a quienes la ejercen? Un segundo interrogante: ¿Es (...) posible localizar alguna relación de afinidad entre tipos particulares de críticas y de estilo de terapia psi? Estas cuestiones son abordadas a partir de una investigación empírica, realizada en la ciudad de Santa Fe, Argentina. Se analizan 42 entrevistas biográficas para indagar en el repertorio de objeciones que efectúan a las terapéuticas psi personas involucradas en procesos psicoterapéuticos. El artículo localiza un conjunto de relatos que cuestionan la falta de empatía; la falta de provisión de herramientas; la falta de credibilidad; la jerarquía en la relación; y, finalmente, la ilusión de recuperación. Cada uno de estos tipos de críticas suelen adquirir mayor presencia en determinadas prácticas terapéuticas. En estos estilos de objeciones se hallan críticas más singularizadas —orientadas a personas particulares que ejercen de terapeutas— y más generalizadas —dirigidas a los fundamentos de las terapias. El trabajo contribuye a los estudios sociales sobre el campo psi al producir conocimiento empírico acerca de los saberes críticos por experiencia de personas involucradas en diferentes terapias psi. (shrink)

Research on parasocial interactions and parasocial relationships refers back to a tradition of 50 years. However, research on both phenomena still suffers from overlapping definitions and resulting measurements that do not distinguish between PSI and PSR. The present study presents a post-exposure measurement tool that aims to measure PSI instead of PSR. It is derived from a theoretical model that specifically focuses on PSI. Psychometric analyses indicate the tool's high usability. It is capable of displaying both the intensity and the (...) dimensionality of PSI. It can be applied to measure both positive and negative PSI across all TV formats, without changing the item wording. In sum, the PSI-Process-Scales may offer a valuable alternative for researchers in the field, specifically if they want to assess parasocial processes that take place throughout TV exposure. (shrink)

Over the past hundred years, a number of scientific investigators claim to have adduced experimental evidence for phenomena information” seems to behave like a weak signal that has to compete for the information-processing resources of the organism, a reduction of ongoing sensorimotor activity may facilitate ESP detection. Such a meaningful convergence of results suggests that psi phenomena may represent a unitary, coherent process whose nature and compatibility with current physical theory have yet to be determined. The theoretical implications and potential (...) practical applications of psi could be significant, irrespective of the small magnitude of psi effects in laboratory settings. (shrink)

Reports of psychic phenomena are as old as human history. Experimental tests of psychic phenomena are almost as old. According to Herodotus, the ancient Greek historian, King Croesus of Lydia dispatched several of his men to test seven oracles to see if any of them could divine what he, the king, was doing on the day of the test. Only Pythia, priestess of Apollo at Delphi, was able to divine correctly that the king was making a lamb and tortoise stew (...) in a bronze kettle. (shrink)

I argue against an "invariant regularity" account of natural law, and in favor of some necessitarian view. I explore some consequences--e.g., an event might exemplify a law relative to some property and violate a law relative to another property (and so might be both natural and nonnatural) and an event might exemplify a law relative to some property and violate a (different) law relative to the same property (i.e., the operative laws of nature are nomologically inconsistent). I argue that these (...) are genuine possibilities and that we have no strong empirical data against them. (shrink)

This study sets out to investigate the ¿poetry of grammar¿, more specifically the role of the body in figurative speech, in African languages mainly belonging to Nilotic and Bantu. Apprehending the semantics and pragmatics of metaphorical and metonymic expressions in these languages presupposes an interaction between a number of cognitive processes, as argued below. Interestingly, these languages seem to use these strategies involving figurative speech in tandem with alternative strategies involving on-record statements. This multivocality only makes sense if we place (...) language and language structure more in the social world in which it is used. (shrink)

As participatory research practices are increasingly taken up in health research, claims related to experiential authority and expertise are frequently made. Here, in an exploration of what grounds such claims, we consider how feminist standpoint theory might apply to the psy sciences (psychiatry, psychology, psychotherapy, psychoanalysis, and so on). Standpoint theory claims that experiences of marginalization and critical engagement can lead to a standpoint that offers an epistemic advantage within a domain of knowledge. We examine experiences of marginalization and critical (...) engagement in the mental health system, as well as evidence for epistemic advantages resulting from these experiences. This evidence, found in the identification of problematic assumptions and the development of new tools and theories in the field, grounds our argument that standpoint theory is indeed relevant to the psy sciences and that many of those who have experienced marginalization and have engaged critically have an epistemic advantage when it comes to knowledge-production. The implications of this argument are significant: those who have attained a standpoint within the psy sciences ought to be included in research and given both tools and funding to develop research programs. However, we must be wary of the risks of tokenization, cooptation, and essentialization that are likely to accompany such a transformation. (shrink)

Lately I've been giving a great deal of thought to the nature of human (and other organic) abilities. In part, this is connected to my recent research into multiple personality and the need to explain, not only the partitioning of abilities and skills among alternate personalities, but also the enhanced levels of functioning that some of them exhibit (and for that matter, the exceptional performances of "nonmultiples" in hypnotic and other sorts of dissociative states). My interest in this topic is (...) also connected to my ongoing study of savants and prodigies, who apparently have much to teach us about the limits (and perhaps also the latency) of human abilities. At bottom, I suppose, it connects with my general and longstanding concern with problems of psychological explanation, particularly in light of the gross inadequacies of trendy computational theories of the mind. (shrink)

The inherently subjective nature of consciousness severely limits our ability to make progress on the problem of consciousness. The inability to acquire objective, publicly available data on the phenomenal aspect of consciousness makes evaluating alternative theories very difficult, if not impossible. However, the anomalous nature of subjective states with respect to our conventional theories of the physical world suggests the possibility of considering other anomalous data around consciousness that happen to be objective. For such purposes, I propose that we examine (...) the psi data gathered under laboratory conditions, which generally receive little attention. I wish to consider whether we have theories or frameworks of consciousness that attempt to account for subjective qualia but also fit the psi data. I argue that Russellian monism can be combined with an argument regarding quantum holism to arrive at a version of cosmopsychism that fits very well with the psi data. While I do not argue that such a framework exhausts the theoretical possibilities, I do suggest we can move forward with a framework that has attractive theoretical features and is also consistent with objective data currently on the table. (shrink)

Harrigan and Spekkens provided a categorization of quantum ontological models classifying them as \-ontic or \-epistemic if the quantum state \ describes respectively either a physical reality or mere observers’ knowledge. Moreover, they claimed that Einstein—who was a supporter of the statistical interpretation of quantum mechanics—endorsed an epistemic view of \ In this essay we critically assess such a classification and some of its consequences by proposing a twofold argumentation. Firstly, we show that Harrigan and Spekkens’ categorization implicitly assumes that (...) a complete description of a quantum system ) only concerns single, individual systems instantiating absolute, intrinsic properties. Secondly, we argue that such assumptions conflict with some current interpretations of quantum mechanics, which employ different ontic states as a complete description of quantum systems. In particular, we will show that, since in the statistical interpretation ontic states describe ensembles rather than individuals, such a view cannot be considered \-epistemic. As a consequence, the authors misinterpreted Einstein’s view concerning the nature of the quantum state. Next, we will focus on relational quantum mechanics and perspectival quantum mechanics, which in virtue of their relational and perspectival metaphysics employ ontic states \ dealing with relational properties. We conclude that Harrigan and Spekkens’ categorization is too narrow and entails an inadequate classification of the mentioned interpretations of quantum theory. Hence, any satisfactory classification of quantum ontological models ought to take into account the variations of \ across different interpretations of quantum mechanics. (shrink)

Although the question 'Does psi exist?' has become a recurrent and intransigent problem for psychological science, seen from a historical and social context, there appear to be reasons as to why no determined effort has been made to resolve the question. The sporadic exchanges from parapsychologists and critics appear only to reinforce the status quo: At most, it is agreed that some form of 'anomaly' has been established but there is no consensus about its nature. Yet such a defeatist stance (...) shies away from the long tradition of research into spontaneous phenomena, as well as experimental research with dreams and hypnosis, all of which suggests that, if psi is real, it is not just an anomaly but has true information content and dynamic effects. This work is briefly reviewed and then, since much of the current controversy has centred on the ganzfeld technique, this is used as an example of the issues involved. The ganzfeld induces sleep-onset imagery during which randomly selected film clips are viewed by a sender as a source of psi-mediated information to be incorporated into the imagery. Our current development of the ganzfeld technique, known as the digital autoganzfeld, takes the work beyond 'anomaly status' since it enables real-time recordings to be made of apparently high-quality psi as it enters consciousness. Initial findings from this illustrate the complexity of the phenomena and the need for more adventurous designs in order to stimulate theory development. There is no doubt that technology now exists which would enable us to resolve the issues raised. Whether the area turns out to be a mixture of rampant fraud, artefact and subjective validation or to present genuine phenomena, a resolution of the issue may be seen as having unwanted implications for psychology -- which may be one of the factors explaining why the controversy is left to continue as it is, unresolved. New questions are needed which take into account the natural context in which psi appears to occur, along with the support needed to reach clear answers. (shrink)

The paper attempts to clarify some conceptual, epistemological, and ontological issues connected with so?called psi phenomena. In part I an attempt is made to clarify the various ways in which the concept of psi may be used. The concept is tied to the concept of intentional content. Part II discusses how psi phenomena can be verified/falsified and in what sense parapsychology may be a scientific discipline in spite of there being no empirically well?founded theories about psi as such. In part (...) III an attempt is made to clarify the sense in which psi phenomena may support a dualist position and undermine a materialist position. It is argued that psi phenomena support some sort of dualist position. (shrink)

Blackmore and Rose reported an experiment designed to examine the operation of psi when reality and imagination were confused. The original experiment used a situation in which participants were encouraged to generate false memories of common household objects. The topic of false memory is highly relevant to parapsychologists and psychical researchers in two ways. First, it may be the case that psi lurks in this borderline between reality and imagination. There are abundant examples of phenomena that appear to utilise such (...) a confusion: spontaneous cases, which often involve “realistic dreams,” lucid dreams, false awakenings, hypnagogic images, waking imagery, and sleep paralysis; and states in which reality and imagination are often confused. The occult traditions, for example, shamanistic traditions that entail the use of drugs and sensory deprivation to induce altered states of consciousness in which imagery is enhanced, and experienced journeys are interpreted as real excursions. Finally, laboratory psi techniques, for example, the use of hypnosis or encouraging imagery to arise unbidden, can also be thought of as utilising this kind of confusion. Alternatively, confusions between reality and imagination can represent a serious problem for parapsychologists and psychical researchers who often have to rely on eyewitness reports of spontaneous, ostensibly psychic, or paranormal events. The fact that the investigation of. (shrink)