Carl%20Sagan%20-%20The%20Demon%20Haunted%20World
Carl%20Sagan%20-%20The%20Demon%20Haunted%20World Carl%20Sagan%20-%20The%20Demon%20Haunted%20World
THE DEMON-HAUNTED WORLD And, after all, some illnesses are psychogenic. Many can be at least ameliorated by a positive cast of mind. Placebos are dummy drugs, often sugar pills. Drug companies routinely compare the effectiveness of their drugs against placebos given to patients with the same disease who had no way to tell the difference between the drug and the placebo. Placebos can be astonishingly effective, especially for colds, anxiety, depression, pain, and symptoms that are plausibly generated by the mind. Conceivably, endorphins - the small brain proteins with morphine-like effects - can be elicited by belief. A placebo works only if the patient believes it's an effective medicine. Within strict limits, hope, it seems, can be transformed into biochemistry. As a typical example, consider the nausea and vomiting that frequently accompany the chemotherapy given to cancer and AIDS patients. Nausea and vomiting can also be caused psychogenically, for instance by fear. The drug ondansetron hydrochloride greatly reduces the incidence of these symptoms; but is it actually the drug or the expectation of relief? In a double-blind study 96 per cent of patients rated the drug effective. So did ten per cent of the patients taking an identical-looking placebo. In an application of the fallacy of observational selection, unanswered prayers may be forgotten or dismissed. There is a real toll, though: some patients who are not cured by faith reproach themselves - perhaps it's their own fault, perhaps they didn't believe hard enough. Scepticism, they are rightly told, is an impediment both to faith and to (placebo) healing. Nearly half of all Americans believe there is such a thing as psychic or spiritual healing. Miraculous cures have been associated with a wide variety of healers, real and imagined, throughout human history. Scrofula, a kind of tuberculosis, was in England called the 'King's evil', and was supposedly curable only by the King's touch. Victims patiently lined up to be touched; the monarch briefly submitted to another burdensome obligation of high office, and, despite no one, it seems, actually being cured, the practice continued for centuries. A famous Irish faith-healer of the seventeenth century was Valentine Greatraks. He found, somewhat to his surprise, that he had the power to cure disease, including colds, ulcers, 'soreness' 218
Obsessed with Reality and epilepsy. The demand for his services became so great that he had no time for anything else. He was forced to become a healer, he complained. His method was to cast out the demons responsible for disease. All diseases, he asserted, were caused by evil spirits, many of whom he recognized and called by name. A contemporary chronicler, cited by Mackay, noted that he boasted of being much better acquainted with the intrigues of demons than he was with the affairs of men ... So great was the confidence in him, that the blind fancied they saw the light which they did not see - the deaf imagined that they heard - the lame that they walked straight, and the paralytic that they had recovered the use of their limbs. An idea of health made the sick forget for awhile their maladies; and imagination, which was not less active in those merely drawn by curiosity than in the sick, gave a false view to the one class, from the desire of seeing, as it operated a false cure on the other from the strong desire of being healed. There are countless reports in the world literature of exploration and anthropology not only of sicknesses being cured by faith in the healer, but also of people wasting away and dying when cursed by a sorcerer. A more or less typical example is told by Alvar Nunez Cabeza de Vaca, who with a few companions and under conditions of terrible privation wandered on land and sea, from Florida to Texas to Mexico in 1528-36. The many different communities of Native Americans he met longed to believe in the supernatural healing powers of the strange light-skinned, black-bearded foreigners and their black-skinned companion from Morocco, Estebanico. Eventually whole villages came out to meet them, depositing all their wealth at the feet of the Spaniards and humbly imploring cures. It began modestly enough: [T]hey tried to make us into medicine men, without examining us or asking for credentials, for they cure illnesses by blowing on the sick person . . . and they ordered us to do the same and be of some use . . . The way in which we cured was by making the sign of the cross over them and blowing on 219
- Page 179 and 180: The Dragon in My Garage by a thin l
- Page 181 and 182: The Dragon in My Garage answer to w
- Page 183 and 184: The Dragon in My Garage tantamount
- Page 185 and 186: The Dragon in My Garage critical sc
- Page 187 and 188: The Dragon in My Garage Americans h
- Page 189 and 190: The Dragon in My Garage instrument,
- Page 191 and 192: 11 The City of Grief . . . how alie
- Page 193 and 194: The City of Grief • I don't know
- Page 195 and 196: The City of Grief space somewhere -
- Page 197 and 198: The City of Grief • You, sir, are
- Page 199 and 200: The City of Grief with] a silent ho
- Page 201 and 202: 12 The Fine Art of Baloney Detectio
- Page 203 and 204: The Fine Art of Baloney Detection b
- Page 205 and 206: The Fine Art of Baloney Detection f
- Page 207 and 208: The Fine Art of Baloney Detection w
- Page 209 and 210: The Fine Art of Baloney Detection w
- Page 211 and 212: The Fine Art of Baloney Detection m
- Page 213 and 214: The Fine Art of Baloney Detection e
- Page 215 and 216: The Fine Art of Baloney Detection w
- Page 217 and 218: The Fine Art of Baloney Detection i
- Page 219 and 220: 13 Obsessed with Reality A shipowne
- Page 221 and 222: Obsessed with Reality eating the gr
- Page 223 and 224: Obsessed with Reality stranger thin
- Page 225 and 226: Obsessed with Reality homes in Amer
- Page 227 and 228: Obsessed with Reality you put a rub
- Page 229: Obsessed with Reality 'miraculous'
- Page 233 and 234: Obsessed with Reality about one in
- Page 235 and 236: Obsessed with Reality explain the f
- Page 237 and 238: Obsessed with Reality newspaper cha
- Page 239 and 240: Obsessed with Reality been describe
- Page 241 and 242: Obsessed with Reality they were cur
- Page 243 and 244: Obsessed with Reality argued, but t
- Page 245 and 246: Obsessed with Reality It is also a
- Page 247 and 248: Antiscience comeuppance. Science en
- Page 249 and 250: Antiscience appreciate humour in so
- Page 251 and 252: Antiscience obviously an important
- Page 253 and 254: Antiscience Russian stooges; Belgia
- Page 255 and 256: Antiscience records. You cannot eve
- Page 257 and 258: Antiscience demythologizing the pro
- Page 259 and 260: Antiscience ideas; but it has littl
- Page 261 and 262: Antiscience cut-throat practices by
- Page 263 and 264: Antiscience courage. In The Vavilov
- Page 265 and 266: 15 Newton's Sleep May God keep us f
- Page 267 and 268: Newton's Sleep wishes, is this the
- Page 269 and 270: Newton's Sleep it is the inalterabl
- Page 271 and 272: Newton's Sleep What intelligible ac
- Page 273 and 274: Newton's Sleep Nature. Otherwise we
- Page 275 and 276: Newton's Sleep It's been a long tim
- Page 277 and 278: Newton's Sleep past errors, as the
- Page 279 and 280: 16 When Scientists Know Sin The min
THE DEMON-HAUNTED WORLD<br />
And, after all, some illnesses are psychogenic. Many can be at<br />
least ameliorated by a positive cast of mind. Placebos are dummy<br />
drugs, often sugar pills. Drug companies routinely compare the<br />
effectiveness of their drugs against placebos given to patients with<br />
the same disease who had no way to tell the difference between<br />
the drug and the placebo. Placebos can be astonishingly effective,<br />
especially for colds, anxiety, depression, pain, and symptoms that<br />
are plausibly generated by the mind. Conceivably, endorphins -<br />
the small brain proteins with morphine-like effects - can be<br />
elicited by belief. A placebo works only if the patient believes it's<br />
an effective medicine. Within strict limits, hope, it seems, can be<br />
transformed into biochemistry.<br />
As a typical example, consider the nausea and vomiting that<br />
frequently accompany the chemotherapy given to cancer and<br />
AIDS patients. Nausea and vomiting can also be caused psychogenically,<br />
for instance by fear. The drug ondansetron hydrochloride<br />
greatly reduces the incidence of these symptoms; but is it<br />
actually the drug or the expectation of relief? In a double-blind<br />
study 96 per cent of patients rated the drug effective. So did ten<br />
per cent of the patients taking an identical-looking placebo.<br />
In an application of the fallacy of observational selection,<br />
unanswered prayers may be forgotten or dismissed. There is a real<br />
toll, though: some patients who are not cured by faith reproach<br />
themselves - perhaps it's their own fault, perhaps they didn't<br />
believe hard enough. Scepticism, they are rightly told, is an<br />
impediment both to faith and to (placebo) healing.<br />
Nearly half of all Americans believe there is such a thing as<br />
psychic or spiritual healing. Miraculous cures have been associated<br />
with a wide variety of healers, real and imagined, throughout<br />
human history. Scrofula, a kind of tuberculosis, was in England<br />
called the 'King's evil', and was supposedly curable only by the<br />
King's touch. Victims patiently lined up to be touched; the<br />
monarch briefly submitted to another burdensome obligation of<br />
high office, and, despite no one, it seems, actually being cured,<br />
the practice continued for centuries.<br />
A famous Irish faith-healer of the seventeenth century was<br />
Valentine Greatraks. He found, somewhat to his surprise, that he<br />
had the power to cure disease, including colds, ulcers, 'soreness'<br />
218