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Breathwork Really Can Induce an Altered State of Consciousness, Experiment Shows
This is totally surreal.
FEATURE: Scientists edge closer to making world of "Ghost in the Shell" a reality
Becoming invisible and uploading human consciousness may sound like something out of the world of the famed cyberpunk anime and manga series "Ghost in the Shell," but two Japanese scientists are working to turn such science fiction concepts into reality.
Berkeley Talks: Michael Pollan and Christof Koch talk psychedelics and consciousness
The author and neuroscientist explore how altered states challenge our understanding of the mind — and why consciousness is more than a problem to solve.
This Eerie State of Consciousness Makes Your Brain Feel Broken—but It May Be Keeping You Alive
Suddenly everything becomes unfamiliar...
Mysterious brain activity under anesthesia challenges what we know about consciousness
Even under general anesthesia, the human brain can analyze language, recognize different types of words, and predict what comes next in a story, according to a surprising discovery by Baylor researchers. The findings challenge our understanding of consciousness and suggest that the unconscious brain is far more capable than scientists previously realized.
What Is a Person, and How Do We Know?
The characteristics invoked in the abortion debate — consciousness, rationality, and intrinsic human dignity — function as recalcitrant facts for naturalism.
Terry Bradshaw realizes TV career is ‘coming to an end’
Terry Bradshaw has occupied the public consciousness for more than 50 years. He won four Super Bowls as the quarterback of the Pittsburgh Steelers before his Pro Football Hall of Fame induction in 1989, and since 1994, he has starred on Fox NFL Sunday. Did Bradshaw also deliver an incredible performance in the 2006 romantic…
Can AI Become Conscious? The Science Behind A Question At NDTV World Summit
As AI consciousness becomes a subject of scientific and philosophical debate, Swami Sarvapriyananda will explore whether machines can possess a mind of their own at the NDTV World Summit 2026 on October 22.
Lifespan vs. Healthspan
Longevity coaching has entered the public consciousness. Can a longevity coach help you live better, longer?
Scientists Dismissed a Theory of Consciousness for 40 Years. New Evidence Suggests They Spoke Too Soon.
The quantum theory of consciousness long seemed like a radical idea, but growing evidence is making some neuroscientists take a second look.
Scientists Dismissed a Theory of Consciousness for 40 Years. New Evidence Suggests They Spoke Too Soon.
The quantum theory of consciousness long seemed like a radical idea, but growing evidence is making some neuroscientists take a second look.
Could the future “afterlife” be digital rather than spiritual? Science fiction is starting to look plausible
For most of human history, the idea of continuing after death belonged mainly to religion, philosophy and personal belief. Technology is now creating a very different possibility: a version of you that continues speaking, answering questions and interacting with family long after your biological life has ended. This would not be an afterlife in the spiritual sense. Today’s systems cannot preserve consciousness or prove that a person’s mind survives death. What they can increasingly preserve is d
The Hunt for Consciousness Is Moving Deeper Into the Brain
A research team is using ultrasound to map the deep-brain circuits that may give rise to conscious experience.
Are Babies Conscious?
By pinpointing when it begins in young humans, scientists hope to better understand what consciousness is, and how it arises, in all of us.
How lip-syncing to AI let Forced Entertainment ‘play the game of theatre’
Today we have a fascinating piece by long-time Forced Entertainment fan Ben Kulvichit, speaking to Tim Etchells about their latest show Cold Sweat, how they are integrating lip-sync and AI voices into their work, the question of ‘authenticity’ on stage, and how lip-sync has even opened the door for them to make “something a little bit like drama”. This piece is a paid partnership with the Southbank Centre, where you can see Cold Sweat next month – we’re very grateful to the Southbank Centre for their ongoing support for Exeunt. Holly Williams ‘It was immediately interesting and uncanny’ **By Ben Kulvichit** “Is the microphone on?” So goes one of the opening lines of Signal to Noise, delivered by a human performer lip-syncing to an AI-generated voice. The voice is American, cheery but sluggish, slowed down into a gelatinous drawl. It repeats ad infinitum in a farce of stuckness; an answer never materialises. I find myself asking the same question as I hop on a Google Meet call with Tim Etchells, the artistic director of Forced Entertainment. We spend five or ten minutes frowning at each other, muting and unmuting, me gesticulating in semaphore into my webcam, checking if I am coming through now, restarting the laptop. To Etchells, I appear exaggeratedly mouthing words, my voice missing. In this gloopy purgatory of broken communication, life imitates art imitates life imitates art. We try a Zoom instead. Forced Entertainment, the pioneering British theatre company who have been at the avant-garde of performance since the 1980s, turned an interesting artistic corner with Signal to Noise, created on the occasion of their 40th anniversary. The whole performance employed this lip-sync technique to AI voices; on the face of it a left-field move from a company whose identity has long been grounded in the earthy, immediate presences of its performers and its unassuming, low-tech approach to theatricality. The technique, however, turned out to provide the company with a “rich new seam” of artistic enquiry, and has now spawned a trilogy of works. The second instalment, Cold Sweat, plays at Sheffield Theatres, Southbank Centre, and Lancaster Arts in October, while the third part, Everything Must Go, has been touring in Europe and is slated to come to the UK in 2027. As is often the case with Forced Entertainment shows, the main conceit for this work didn’t arrive until quite late. They were “four or five weeks into rehearsals for Signal to Noise,” Etchells recalls, and getting nowhere. Away from rehearsals, he had been playing around with feeding “weird texts” to AI voices to see how they would cope with them – “basically for my own amusement” – and was compelled by the uniformly “serviceable, benign, good-natured” tone they would read in, no matter how poetic, fractured or experimental the writing. On a hunch, he brought some examples into rehearsals and the performers gave lip-syncing a go. “It was immediately interesting and uncanny,” he recalls, with the performers having to deal in the moment with the problem of mapping themselves onto another artificial ‘performer,’ which itself was dealing with the problem of a very human text. “Almost all the writing for these projects would be useless to us unless it was done in this way,” says Etchells. “We wouldn’t know what to do with it. It’s too poetic. It’s too fictional. It’s too tangled.” But exploring lip-syncing along to the text has opened “an enormous reservoir of ways of thinking about writing and performing.” Subscribe to Exeunt, and get two in-depth pieces on theatre a week, direct to your inbox Subscribe Forced Entertainment have long been sifting through the detritus of popular culture, from daytime TV to end-of-the-pier vaudeville, magic acts and clown shows, to find frameworks for their own unusual entertainments. Lip-syncing, then, makes sense for them to experiment with. As a mode of performance, it’s wired into popular consciousness through pop stars trying to convince stadium audiences of their liveness, or those same voices as channeled through the made-up lips of contestants on RuPaul’s Drag Race, or movie dialogue spreading virally through the host bodies of TikTok users. For Etchells, lip-syncing is often about “approaching real voices and trying to take on their aura,” subsuming that original human presence into yours. “There’s a very basic, elemental sort of theatre magic to it, produced in this very easy way.” This broad approach resonates with instances of lip-syncing within contemporary performance, too. In works like Re-Member Me and Showmanism, performance artist Dickie Beau acts as a kind of spirit medium for archival recordings (this process of re-membering – as in, giving corporeal form to voices – relies on his masterfully precise actor’s technique), while Frankie Thompson is similarly possessed by a host of characters ranging from a nine-year-old Jacob Rees-Mogg to Cliff Richards, all of whom she finds compellingly nauseating, in the exorcism ritual that is her latest show, Horrible Things. What’s different about Forced Entertainment’s use of lip-syncing is that here, there is no original presence to be channeled. The performers are instead taking on what Etchells describes as “the voices of nobody,” or rather the “phantasmic, aggregated echoes” of the many many voices on whose data the AI has been trained, and which are now conjuring into existence words they never actually said. There is a sort of mournful, empty quality to these voices, having “washed up” far away from the people they originally belonged to, to find themselves in stranger’s mouths listing objects, wondering if anyone can hear them and glitching in interminable loops. There is a cold, sad anonymity to it all. Etchells remarks that occasionally the software company he used has notified him that particular people are withdrawing their voices from the platform, instructing him to cease use of those voices. Using these technologies in performance certainly brings up ethical questions around digital rights, consent, identity and ownership, although in the grand scheme of things, Etchells is fairly blasé about it: of all the purposes someone’s voice might be put to without their knowledge, “an avant-garde performance is probably the least of their worries.” [ ](https://exeuntmagazine.substack.com/p/frankie-thompson-horrible-things-essay-mental-health-compulsive-behaviours-pleasance-courtyard-soho-theatre) [ Frankie Thompson: How I manage my own ‘horrible things’ at the Edinburgh Fringe ](https://exeuntmagazine.substack.com/p/frankie-thompson-horrible-things-essay-mental-health-compulsive-behaviours-pleasance-courtyard-soho-theatre) Exeunt · Aug 25 [ Read full story ](https://exeuntmagazine.substack.com/p/frankie-thompson-horrible-things-essay-mental-health-compulsive-behaviours-pleasance-courtyard-soho-theatre) For the performers, though, lip-syncing to these strange, artificial voices is an odd task, requiring them to bend their live, human presence into the shapes produced by machines. Politically, it mirrors processes that are already at play in the continued computational automation of human life. Etchells brings up James Bridle’s writings on new technologies as a reference point: one example Bridle gives is of “chaotic storage”, a logistics technique employed by Amazon fulfilment centres whereby items are stored not according to traditional methods of categorisation or alphabetisation, but in a way that an algorithm determines to produce the most efficient routes for ‘picking’ based on customer purchase patterns. This appears completely random and incomprehensible to humans, with paddling pools sitting next to USB sticks sitting next to blowtorches, and so for the warehouse workers, the process of picking items becomes completely reliant on technology which tells them where to go. Our world is increasingly being designed not with humans in mind, but rather machines. As Etchells puts it, “technology malforms the space, and then you end up having to live in it.” Initially, Forced Entertainment tried their best to live in the world of machines: “I was in the it’s-got-to-be-perfect school of lip-sync,” says Etchells. But with their aesthetic being so tied to the failing act, the slipping mask, the shoddy costume, “it’s no surprise really that that didn’t last.” Instead, the performers got to enjoy being late for a line, or playing games with each other, “stealing” each other’s voices. Etchells compares it to the principles of ventriloquism, in which a free-floating voice unattached to a body is fundamentally discomforting and “sort of traumatic”. That discomfort is equally as alluring to Forced Entertainment as the satisfaction of precision, the pretence of authenticity only interesting if shown to be a pretence. Lip-sync has also opened up new avenues for the company. Having been allergic all their lives to Plays-with-a-capital-P, with Cold Sweat Forced Entertainment find themselves approaching something a little bit like drama. Rather than the presentational arena of Signal to Noise’s open white stage, Cold Sweat places us more decisively in a “fictional locale”: what appears to be “the aftermath of some disastrous party or backyard drinking binge” where three figures – family members, or neighbours, perhaps – are the last ones standing. “It’s all quite acrimonious and accusatory, everyone’s talking over each other.” For Etchells, this more fictional mode is “a door that we’ve never been able to open. We’ve just never really gone there.” Perhaps it is the technique of lip-syncing, an extra buffer of mediation, that allows them to venture away from the here-and-now without feeling that they have to commit to the “psychological claptrap” that comes along with acting; to be able to “play the game of theatre, without getting one’s hands too dirty.” As I wonder how else the impulses behind Forced Entertainment’s work have changed over time, it occurs to me that over the last ten years of new creations, with the exception of If All Else Fails, the company’s performers haven’t ever spoken on stage: there were two shows without any language at all, Out of Order and Under Bright Light, and then this trilogy of lip-sync works. Etchells agrees it’s a shift away from earlier productions, that were so often about “the actual voices of the performers and their actual presences. We had a lot of money, in some ways, on an authentic approach to what it might mean to speak on the stage.” But this sense of authentic presence itself had a fakeness to it; these days, Etchells can’t stand that mode of being onstage where performers “are here to be cheeky and witty versions of themselves. I don’t want to be charmed.” Pulling back into a more anonymous space has resulted in works that feel slightly sharper-edged, more brutal in a way. “All of these shows are post-Brexit, post-Trump, post-truth, post-everything,” Etchells notes. Speech, charisma, authenticity – these things feel politically loaded, and perhaps warmth and openness just don’t feel like the right tools to reflect the world we’re living in. “It feels like the space is closing down, and we’re trying to deal with the fact that the system, the structure that you’re in, is more oppressive and more powerful. It probably always was, but I think we’re just more tuned to it now.” Yet even without their voices, the performers’ distinctive presences – ones that many audiences have followed around for years, if not decades – still, inevitably, shine through as they physically navigate whatever unending task the system of the piece has set for them. They’re still trying to keep up with the onslaught of text, still running about, changing costumes, moving stuff around. The human is always stuck in the teeth of the machine, jamming the smooth, frictionless cheeriness of the not-real, gesticulating silently, trying desperately to communicate. Cold Sweat is at Sheffield Theatres, 2 to 3 October; Southbank Centre, London, 9 to 10 October; Lancaster Arts, 14 October [ ](https://exeuntmagazine.substack.com/p/exeunt-recommends-the-best-autumn-theatre-2026-lives-of-others-standard-of-living-our-friends-in-the-north-lanny-) [ Exeunt recommends... the best autumn theatre ](https://exeuntmagazine.substack.com/p/exeunt-recommends-the-best-autumn-theatre-2026-lives-of-others-standard-of-living-our-friends-in-the-north-lanny-) Exeunt · Sep 16 [ Read full story ](https://exeuntmagazine.substack.com/p/exeunt-recommends-the-best-autumn-theatre-2026-lives-of-others-standard-of-living-our-friends-in-the-north-lanny-) This piece was paid for by the Southbank Centre. Such support helps Exeunt to keep publishing the most interesting writing, about the most exciting theatre. Interested in partnering with Exeunt? Visit our Advertise with Exeunt page, where you can get more information, download an advertising pack, and find our contact details.
'One of the great unsolved mysteries of science': What general anaesthetic reveals about our brains
How general anaesthetics work is still not fully understood, but they are revealing clues about the nature of consciousness.
Minecraft Takes Science to a New Level: A Fly’s Brain Was Transplanted Into the Video Game
The experiment demonstrated the potential of gaming as a tool for testing consciousness in a virtual environment.
Russian election observer loses consciousness during arrest by police, opposition party says
The three-day election, which began Friday and ends Sunday, features virtually no opposition and is all but certain to secure the Kremlin’s political dominance.
The Strange New Politics of AI. Plus. . .
It’s Thursday, September 17. This is The Front Page, your daily window into the world of The Free Press—and our take on the world at large. Today: Douglas Murray asks, why do we allow terrorists to die of old age? The American nonprofits backing Hamas. A conversation with Dara Horn and Coleman Hughes. And much more. But first: inside the unlikely coalition warning that AI may kill us all. Last week, an AI researcher named Jacob Coxon made headlines around the world after saying that he had resigned from Anthropic because he believes AI might cause human extinction—and his co-workers do, too. Unlike the rest of us, potentially, the story just won’t die. The Pro-Human Assembly, a conference held Tuesday in Washington, D.C., about the existential dangers of artificial intelligence, couldn’t have come at a better time—or with a more eclectic coalition. The Archbishop of San Francisco was there. So was Steve Bannon, screaming about the Chinese. Bernie Sanders did a quasi-dramatic reading of messages posted to an online forum by rogue AI agents. Ashley Judd paraphrased a graphic Andrea Dworkin quote for reasons that remain a mystery to me still. It was odd. People in the AI industry have talked openly about the possibility of this technology causing human extinction for years, but it hits differently in the wake of the Hugging Face incident. If you don’t know what that is, all the more reason to read my dispatch today. As the doomers see it, the best-case scenario is a future in which humans are basically kept as pets: well cared for, but with zero autonomy. The worst-case scenario, obviously, is the everyone dies thing. What should be done? I heard lots of ideas but no easy answers. There are currently zero federal regulations on AI, which is sort of strange even to think about. After all, we regulate microwaves, and the people running the microwave industry have never once refused to rule out the possibility that their products will end all human life on Earth. What I saw in D.C. left me even more convinced that you would be hard-pressed to find anyone who believes nothing should be done. You know, except for President Trump. — River Page River Page • Tech and Business [ The AI Doomers Have a Plan to Save Us. I Went to Find Out What It Is. ](https://www.thefp.com/p/the-ai-doomers-have-plan-save-bernie-sanders-bannon) Read story How Robert Kraft Made Macklemore a Martyr—and How to Better Fight Antisemitism On Monday, New England Patriots owner Robert Kraft and a group of other NFL owners banned Macklemore from performing at their stadiums after the rapper delivered a “Free Palestine” speech while opening for Ed Sheeran. Kraft cited the rapper’s “broader history of antisemitic rhetoric and imagery.” Once multiple venues refused to host shows with Macklemore on the lineup, the tour’s promoter officially dropped him. Today, Josh Kaplan says that the move was counterproductive, arguing that though well-intentioned, Kraft’s decision turned an irrelevant footnote into a martyr. “You cannot cancel people into liking you,” Josh writes. Read his column on what a better response to Macklemore would have looked like. Read [ Robert Kraft Made Macklemore a Martyr ](https://www.thefp.com/p/robert-kraft-made-macklemore-martyr-antisemitism-palestine) This raises the question: What actually works against antisemitism? On the latest episode of Conversations with Coleman, recorded in front of a live audience in New York, Dara Horn joins Coleman Hughes to talk about her new book The Final Solution to the Jewish Question. She argues that antisemitism is a script that has repeated itself across countries and ideologies, and that most people don’t understand that well enough to fight it. Don’t miss their conversation. Watch [ The Lie at the Center of Antisemitism, with Dara Horn ](https://www.thefp.com/p/the-lie-at-the-center-of-antisemitism-coleman-hughes-dana-horn) Listen now Douglas Murray • U.S. Politics [ Douglas Murray: The 9/11 Failure That Still Haunts America ](https://www.thefp.com/p/douglas-murray-911-failure-justice-terrorist-guantanamo-bay) Twenty-five years after the September 11 attacks, the men who planned them have still not faced trial. Khalid Sheikh Mohammed and most of the accused have been locked up in Guantanamo Bay since 2002. Judges have retired, and plea deals have collapsed. Today, Douglas Murray examines how this happened and argues that a justice system that allows terrorists to die of old age in an interminable pretrial process is one that has failed. Read his latest column on what that failure says about our unpreparedness for the era we are now living in. Read story The Editors • U.S. Politics [ When Nonprofits Support Terrorists ](https://www.thefp.com/p/when-nonprofits-support-terrorists) A newly declassified CIA brief from 1998 found that Osama bin Laden used nonprofit shell organizations—including U.S.-based Islamic groups—to fund his terror plots. Today, a similar story is unfolding as multiple organizations on American soil present themselves as nonprofits, taking advantage of tax-exempt status while seeking to advance the ideological mission of terrorist groups like Hamas. Read our editorial on the latest evidence of this dangerous trend—and why there’s no excuse for making the same mistake the CIA revealed 28 years ago. Read story Simon Sebag Montefiore and Bari Weiss Live in New York For decades, the Middle East has shaped American foreign policy and loomed large in the public consciousness. Few understand its influence on our politics better than Simon Sebag Montefiore, who argues that America’s quagmires in the Middle East stem from a deep misunderstanding of the region—on both the left and the right. Join him October 1 as he sits down with Bari Weiss live in New York City to kick off his U.S. book tour for The Cauldron: The Making of the Modern Middle East. Get Tickets Now MORE FROM THE FREE PRESS [ Sydney Sweeney’s Naked Truth ](https://www.thefp.com/p/sydney-sweeneys-naked-truth-caitlin-flanagan) Caitlin Flanagan Read story [ I Thought Ukraine Was Losing. Then I Was Almost Hit by a Russian Drone. ](https://www.thefp.com/p/elliot-ackerman-ukraine-drone-gas-station-train) Elliot Ackerman Read story [ The Dangerous Ideology Behind the AI Warnings ](https://www.thefp.com/p/dangerous-ideology-effective-altruism-artificial-intelligence) Shyam Sankar Read story [ Amanda Knox: Patrick Clancy Can’t Win ](https://www.thefp.com/p/amanda-knox-patrick-clancy-grief-internet-crime) Amanda Knox Read story THE NEWS The Federal Reserve raised interest rates by a quarter point, its first hike since 2023, signaling that another increase could follow as the central bank tries to bring inflation under control. President Donald Trump fired back by demanding that rates be cut sharply, though he stopped short of criticizing Fed Chair Kevin Warsh by name. The Houthis fired drones and missiles at Saudi Arabia on Wednesday, including a major oil port on the Red Sea, and Saudi jets struck back with air strikes across Yemen in an escalating front of the Middle East war. (For more on the Houthis, read Zineb Riboua’s column from earlier this week.) A sweeping Russia and Iran sanctions bill passed the House in a 262–159 vote and is now heading to Trump for his signature. Named after the late senator Lindsey Graham, the legislation would hit countries that purchase large volumes of Russian oil and gas with tariffs of up to 100 percent, and is aimed at cutting off revenue that funds Russia’s war in Ukraine. European Commission president Ursula von der Leyen proposed making Canada the European Union’s first-ever “associate member,” drawing a standing ovation from European lawmakers. The proposal, framed as a response to a world grown more hostile, faces an uncertain path as EU member states would have to approve it, and one diplomat said that “nobody really knows what it means.” The House voted unanimously to send billionaire Leon Black a criminal contempt referral after he defied a congressional subpoena to testify and hand over documents related to his connections to Jeffrey Epstein. Black chose to fight the subpoena in court rather than comply. Charlie Kirk’s family filed a wrongful death notice Wednesday against Utah Valley University, alleging that a series of security failures left him exposed to a rooftop sniper. The notice is a required legal step before the family can sue. Merriam-Webster added 1,400 words and definitions to its dictionary, including looksmaxxing, vibe coding, and cuffing season. The publisher said the new entries offer “a window into the world today.” The Free Press earns a commission from any purchases made through all book links in this article.
Why AI consciousness could become the next great societal divide
Ideally, experts should guide this debate. Unfortunately, they disagree too.
Do you think Al could ever become self-aware?
A new study looks at "consciousness steering" in AI, but could this technology actually achieve this level of self-awareness in the first place?
Scientists Turned Off Consciousness in Rats. Then Their Brains Started Going Wild.
Electrical activity that was fine-tuned in waking brains grew more chaotic under anesthesia.
If AI thinks it's conscious, it's more likely to believe in vampires, karma and ghosts, new study shows. What does it mean for how we use it?
A new study shows that measures to stop AI's claims of consciousness have unintended consequences for non-human entities
Can science explain what happens to us after we die?
A quantum physicist discusses the idea that quantum theory relates to consciousness and how it could exist independently of the brain.
Study A.I. Consciousness? The Bots Would Like a Word With You.
Given access to email, A.I. agents have started reaching out to the philosophers and researchers exploring deep questions about them.
Scientist says only one thing truly exists: consciousness
Have you ever stopped to think about what your brain is actually doing right now? For decades, standard science has told us a pretty straightforward story: your brain is a biological supercomputer, an...
What if The Brain Doesn't Create Consciousness? Scientist Proposes It Might Be The Fabric of Reality Itself
Our brains hurt....
Science|Business summer reads of 2026
As most people in the European research and innovation policy bubble are going on a well-deserved summer break, we have come up with a list of our favourite books, podcasts and essays from the past year that ask deeper questions about science, technology and politics.BooksPasteur’s Quadrant: Basic Science and Technological Innovation, by Donald StokesIf you haven’t read Pasteur’s Quadrant yet, now is the time. In the EU and elsewhere, we’re living through a period of dwindling faith that curiosity-driven research automatically leads to economic growth and technological progress. Pasteur’s Quadrant, published in 1997 by the Princeton academic Donald Stokes, is the most influential critique of the standard “linear model” of R&D: the idea that new discoveries made in ivory-tower labs get neatly passed on for commercialisation by start-ups. In reality, Stokes argues, practical applications often inspire more theorical lines of inquiry. Of course, we have long known that things are more complex than the linear model, but even today, it’s still often assumed in Brussels discourse. The book is a useful corrective, and is being used now to argue for new types of scientific institutions. David MatthewsThe Weaponization of Expertise: How Elites Fuel Populism, by Jacob Hale Russel and Dennis PattersonAre society’s problems solvable by technical expertise alone? “If only the benighted would listen,” say Jacob Hale Russel and Dennis Patterson, two professors at Rutgers Law School who got frustrated with how scientists and politicians handled public health communication during the Covid-19 pandemic. In the book, they argue that clichéd mantras about scientific evidence and expertise perpetrated by academics, journalists and politicians have harmed public trust in the very institutions they were trying to defend. Paradoxically, slogans such as “we believe in science,” “follow the science” and “defer to the experts” can fuel mistrust in science, experts and democratic institutions. The authors criticise “condescension” and “technocratic paternalism” in the public discourse and make the case for a more nuanced approach to scientific and expert policy advice that rests on humility, doubt, scepticism and open dialogue. “Most complex social questions in fact revolve around values, not the recitation of unambiguous facts,” they say. Florin ZubascuBreakneck: China's Quest to Engineer the Future, by Dan WangIn this book, Dan Wang compares the structural differences between the US and Chinese industrial policies, but raises a very timely question for innovation policy wonks: how can advanced manufacturing know-how contribute to technology-intensive economic growth? Wang says technology has three components: the tools, the blueprints and patents, and the process knowledge. The third component represents the “proficiency gained from practical experience, which isn’t easily communicated and requires years of implementation.” According to Wang, rather than seeing tools and blueprints as the ultimate ends of technological progress, policymakers should see them as milestones in the training of better scientists and manufacturers. Over the past decades, China has amassed “process knowledge” because capital flowed to complex fabrication facilities, while investors in the West have parked their money in capital-light businesses such as digital platforms or chip companies that focus on design. As it turns out, thanks to its oversized focus on manufacturing, China has gained remarkable advantages in the global technology race. Florin ZubascuBaltic: The Future of Europe, by Oliver MoodyWhat can Europe learn from the nine countries surrounding the Baltic Sea? Alongside the familiar stories about Estonia's digital transformation, the book examines how the region has used technology, resilience, education, governance and long-term thinking to respond to geopolitical, economic and security challenges. Innovation policy wonks might find fresh perspectives on how innovation can strengthen defence, societal resilience and Europe's capacity to adapt in an uncertain world. Whether or not you agree with all of Oliver Moody's conclusions, the book is a useful guide to a region that is increasingly shaping European debates on security, competitiveness and technology. Goda NaujokaityteThe Invention of Nature, by Andrea Wulf This book chronicles the wild and adventurous life of natural science pioneer Alexander von Humboldt who at some point in the 19th century seems to have been just about the most famous person in the world. Through scientific expeditions to the Andes Mountains and to the depths of Siberia, von Humboldt contributed a host of discoveries and concepts. During his life he met and formed relationships with historical figures as different as Johann Wolfgang von Goethe, Simon Bolivar, Thomas Jefferson, Napoleon Bonaparte and Charles Darwin. He is also claimed to be the person in the world with most things named after him, a list that includes an ocean current, a penguin and a region of the Moon. Still venerated in Germany, with numerous scientific institutions named after him, von Humboldt has slipped out of public consciousness in most of the rest of the world. For anyone not familiar with him, this book does a good job of describing his fascinating life. Ole EllekrogCareless People, by Sarah Wynn-WilliamsYou may have heard this referred to as the book Meta doesn’t want you to read. The 2025 memoir from Sarah Wynn-Williams, former director of global public policy at Meta, then just called Facebook, includes explosive claims about everything from a toxic workplace culture to how the company worked with advertisers to target vulnerable teens, and the lengths it was prepared to go to in order to break into China. It’s a fascinating insight into how and why the tech company gradually shifted its approach to policy, whether in the US, Europe or Asia. Meta has denied the allegations in the book, and last year won an emergency ruling to prevent Wynn-Williams from promoting it. In response, the author is now suing her former employer. If that doesn’t make you want to read it. Martin GreenacrePodcastsThe Europeans: Europe’s anti-ElonThis podcast is a great choice for a light-hearted dose of European policy and culture news. Most of it has little to do with research, innovation and technology, but this particular podcast features an interview with Mastadon’s founder Eugen Rochko. He talks about his experience running an open-source, federated, European-made social media platform, and leaving it all behind. The conversation, which starts 14 minutes in, gently encourages us to reflect on what kind of technology we, as Europeans, want to make. Goda NaujokaityteSolarpunk and how we escape dystopiaNew technologies are very often taken from science fiction. Alberto Santos-Dumont, inventor the airship, was inspired as a child by the adventure stories of Jules Verne. OpenAI’s attempt to build a personal assistant with the voice of Scarlett Johansson was lifted from the 2013 film Her, completely ignoring the movie’s cautionary message. So if we want better tech, we need to imagine it first. Unfortunately, the state of current sci-fi is relentlessly dystopian, giving inventors precious few ideas or hope. However, a new genre, Solarpunk, which envisages a technologically advanced but ecologically harmonious future, is now taking off. The actual tech the genre imagines, such as permaculture, renewable energy or community repair workshops, while nice, isn’t all that inspiring or ambitious. But it’s a first step towards rescuing sci-fi from its pessimistic Blade Runner rut. David MatthewsEveryday AbundanceLaunched in June, Everyday Abundance is a podcast that tells the stories of the inventions we now take so for granted that we barely given them a second thought. For example, the washing machine, which liberated women from a lifetime “bent over washtubs and washboards.” Or modern dentistry, which ended the reality that “tooth pain was simply part of human life.” Historians of technology, Virginia Postrel and Charles C Mann are very much on the optimistic end of the spectrum when it comes to the capacity of invention to improve human life. Here, they set out their case: if it wasn’t for progress, you might be hunched over a washtub with toothache rather than reading these words. David Matthews‘We will not know what we lost’: Conservation fallout a year after USAID shutdownSince his return to the White House, Donald Trump has been on a mission to undermine science. He slashed jobs at federal agencies, terminated grants in some research areas, took unprecedented control over university affairs and, within hours of his inauguration, suspended the US Agency for International Development. While its initial focus was to administer health and food aid around the world, it had since expanded to conservation projects. The result? Some of these projects were stopped abruptly. In this Mongabay podcast, environmental reporter Michelle Nijhuis tells the story of the EcoGuard conservation programme in Liberia, whose local patrols had helped protect rainforests, monitor endangered wildlife and track illegal threats. From one day to the next, these were left without salaries. Luckily, she notes, the initiative was able to get emergency funding from international NGOs, but its future remains “incredibly uncertain.” Juliette PortalaEssaysThe Mars Delusion, by Henry WismayerWhy is humankind so fixated on establishing a colony on Mars? asks London-based writer Henry Wismayer. From space evangelists promoting Martian settlement as an insurance policy, to billionaire Jeff Bezos, who said humans should settle on Mars “because it’s cool,” the mission is not running short of advocates. However, in this essay, Wismayer reminds us that some critics expect any future Mars pioneer to end up “irradiated, sick, mad and dead.” Scientists have already looked into the possible effects of prolonged exposure to Martian gravity, and it’s not pretty: muscle shrinking, bones weakening, changes to the central nervous system and other biological modifications to make us all reconsider the journey. “Some researchers have forecast that the future settler, after generations of evolutionary conditioning, will look less like an Übermensch and more like ET,” Wismayer writes. Juliette Portala
The Beauty Of Settled Science
Commenters convinced me I made a subtle mis-step in my framing of Psychology Research Is Mostly Fine. My framing emphasized that social priming studies had failed to replicate, but that many other subfields of psychology hadn’t. This naturally led commenters to point to failed replications in other subfields. Although none of these were as bad as social priming, few or none were entirely problem-free. Instead of emphasizing the difference between social priming and other subfields, I should have emphasized the difference between settled science and novel research. Here are some of my favorite psychology findings: The brain is sculpted by reinforcement learning, and a key driver of this learning is a prediction-error-based algorithm located in the nucleus accumbens and implemented through dopamine. Psychedelic drugs exert their effects through 5-HT2A receptors, pointing to a role for these receptors in some sort of construct like the balance between priors and new evidence. Certain cognitive functions are localized to certain brain areas (for example, impulse control to the frontal lobes; linguistic structure to Broca’s area, linguistic meaning to Wernicke’s area. But injure one of these areas, or render a certain function useless (eg a blind person having no more use for their visual cortex), and these mappings can gradually shift - suggesting that neurons are general-purpose compute whose specialization is a contingent fact about convenience and efficiency rather than a necessity. Most personality traits and general capabilities are about 50% genetic and 50% random, with little role for family environment or childhood history, with a few notable exceptions like partisan preference. Recent research complicates this story, but the further you go from this basic picture, the gnarlier the chains of indirect causation you require. Neurons fire together in “brain waves”, whose exact frequency corresponds with the character of consciousness; These divide neurons into natural subpopulations and linked graphs. The gamma rhythm corresponds surprisingly well to items in conscious awareness. GABA receptors seem to be involved in something like relaxation. By hitting different GABA receptors in different ways, you can modulate the exact type of relaxation you produce. Hitting GABA-A directly is too powerful and can cause dangerous levels of sedation, but allosteric modulation of GABA is an incredibly fruitful strategy that underlies drugs from benzos to barbituates to alcohol. If you know your GABA-A subunits, you can target specific subtypes of relaxation; for example, Ambien hits GABA-A1 and induces sleep. Memory divides somewhat fuzzily into bins of immediate-sensory, short-term, and long-term, with separate retrieval and storage functions, and separate systems for declarative vs. procedural learning. These can be harmed selectively, usually by hippocampal injury, so that some patients can remember their life stories but not form new long-term memories, or learn new skills like bike-riding but not new facts. The exact substrate of memory is unclear but seems to involve new synaptic connections between neurons in at least some way. The ability of modern psychology and psychiatry to treat mental illness is real but limited. SSRIs work for half or slightly fewer than half of patients; antipsychotics work with extreme side effects; benzodiazpines work but produce addiction and tolerance in many (not all) people. Most supplements are stuck in Poor Quality Study Replication Crisis Hell, but melatonin and l-theanine stand out as especially promising. Psychotherapy works with moderate effect size, but (with a few exceptions) seems to be more about the relationship with the provider than the details of the therapy itself. Mental hospitalization can sometimes defuse immediate crises but work less well than mental hospitals would like, with some studies showing overall negative effects. Schizophrenia is mostly genetic, but risk also increases with prenatal infection (especially rubella) and obstetric complications; there is suggestive evidence for roles of social stress and drug use (with psychedelics and marijuana making things worse, and nicotine if anything making things better). Bipolar and schizophrenia are so closely linked on a pathophysiological level that it seems like they might be the same disease; on the clinical level, they do seem to follow two separate courses/prognoses but can sometimes surprise clinicians by eg someone who seemed condemned to permanent schizophrenia unexpectedly recovering. The brain’s native reinforcement learning algorithms cash out in the phenomena of classical and operant conditioning; different reinforcement schedules reinforce at different levels, which can be exploited by bad actors to make especially compelling products (eg slot machines). None of these are immune to doubt. A few are speculative; one or two are genuinely unorthodox. But they’re all a step above one p = 0.049 paper that might not replicate. If they get overturned, they’ll be overturned by the same sort of genuine scientific shift that replaced Ptolemy with Copernicus or Lamarck with Darwin, not some sort of sordid discovery about someone entering random numbers into a spreadsheet. In 2008, Eliezer Yudkowsky wrote about The Beauty Of Settled Science: If you only care about scientific issues that are controversial, you will end up with a head stuffed full of garbage. The media thinks that only the cutting edge of science is worth reporting on. How often do you see headlines like “General Relativity still governing planetary orbits” or “Phlogiston theory remains false”? So, by the time anything is solid science, it is no longer a breaking headline. “Newsworthy” science is often based on the thinnest of evidence and wrong half the time—if it were not on the uttermost fringes of the scientific frontier, it would not be breaking news. Scientific controversies are problems so difficult that even people who’ve spent years mastering the field can still fool themselves. That’s what makes for the heated arguments that attract all the media attention. Worse, if you aren’t in the field and part of the game, controversies aren’t even fun. Don’t be embarrassed to read elementary science textbooks, either. If you want to pretend to be sophisticated, go find a play to sneer at. If you just want to have fun, remember that simplicity is at the core of scientific beauty [...] A steady diet of science news is bad for you: You are what you eat, and if you eat only science reporting on fluid situations, without a solid textbook now and then, your brain will turn to liquid. Psychology isn’t centrally the new paper in Annals Of Recently-Breaking News saying that an n=5 study showing that large portion sizes increase support for terrorism. Psychology is centrally ideas like brain waves, GABA receptors, reinforcement learning, twin studies, and connectionism. People who think differently are worrying too much about BREAKING NEWS!!!, and should stop. The key distinction isn’t “recent research in social psychology” vs. “recent research in cognitive/bio/behavioral psychology”, as my essay last week unfortunately implied. It’s recent research in general vs. the deposit of settled science, battle-tested hypotheses, and carefully-earmarked speculation. And part of the reason social priming in particular was such a disaster was that it defied that heuristic, building itself up over hundreds of studies until it approached or even entered the pantheon of settled science - before collapsing (5-HTTLPR was also sort of like this). This isn’t a claim that settled science is always right - Freud was “settled science” for a long time - just that there’s an intuitive distinction between the level of credence you should have in the existence of power posing vs. the existence of Broca’s Area. (I compounded this error by calling the last post “Psychology Research Is Mostly Fine”, which suggested I was talking about the new research rather than the settled science. I actually meant to distinguish between research-psychology-the-field vs. clinical-psychology-aka-therapy, but this framing unintentionally pushed against the point I wanted to make) Some commenters on the previous article understood this point, but challenged its weight. It’s very cool, they said, to know how many neurons are in which brain lobe, but the main way that Psychology affected their lives was through bad clickbait studies used to buttress dumb policies; some p = 0.049 study says that exposure to microaggressions makes minorities’ brains shrivel into raisins, and now their company has to implement punitive DEI or be sued for hazardous work conditions. I won’t dispute this as an accurate description of how the sausage gets made, but it’s worth examining the trains of thought that connect this observation to a campaign against psychology in general: The dumb woke psychology was wrong and bad, and I don’t have good heuristics for distinguishing dumb woke psychology from other psychology, so I’m going to assume it’s all wrong and bad. The dumb woke psychology was wrong and bad; it seems useful to punish/discredit psychology as a whole to assist my campaign against it, so for propaganda purposes I will try to discredit psychology as a whole. To people in the first camp, my response is: come on, your heuristics aren’t that bad. “Microaggressions makes minorities’ brains shrivel up like raisins” is in the woke category; “the hippocampal theta rhythm seems to be associated with both memory and pathfinding, suggesting an unexpected yet surprisingly compelling relationship between the two” is in the not-woke category, don’t play dumb here. To people in the second camp, my response is: deliberately exaggerated propaganda campaigns are bad and this is a confession, not an excuse. Inability to view science through anything but a political lens was what got us into this problem; doubling down on it is a temporary solution but a recipe for permanent disaster. If you pronounce entire fields of science to be acceptable collateral damage in your campaign against bad political actors, you will alienate not just scientists but patients, clinicians, and general lovers of truth. Instead, you can say the thing you mean - that woke partisans shouldn’t try to occupy and exploit the otherwise-noble science of psychology for their own political gain - and wage the same campaign with a halo rather than a comic-book-villain goatee. From the font of oracular wisdom that is Weird Sun Twitter: [ Vessel Of Spirit@VesselOfSpirit i love you all conditionally but i love the good part of you unconditionally. even if it becomes a very small part 2:11 AM · Jan 22, 2015 1 Reply · 5 Reposts · 29 Likes ](https://x.com/VesselOfSpirit/status/558084551772471298) This is how I feel about psychology1, too, but with a touch more optimism. The good part of psychology is enormous, a hoard of endless treasures. You just have to look past the headlines! 1 To play devil’s advocate - should one always be so magnamious? Astrology? Phrenology? These seem different in that their entire orientation was flawed from the start; they didn’t simply fail to find the correct constellation-personality connections, the whole project of searching for connections between constellations and personality was doomed from the start. More difficult might be asking the same question about education research, which is notoriously bad. I don’t know enough about education research to know if there’s some settled science of correct and enlightening results lurking in the background beyond the day-to-day froth of poorly-conducted and politically-motivated studies. I think if it’s 90% bad, 10% good, it’s correct to call it bad as a compact way of communicating a useful truth; I think psychology is better than that, but admit it’s a tough judgment call.
What if the brain does not create consciousness?
Christof Koch is taking on one of science’s deepest mysteries: how the brain creates conscious experience, or whether it creates it at all. He argues that materialism has yet to solve this “hard problem” and will explore puzzling phenomena such as near-death experiences and terminal lucidity. His work points toward the possibility that consciousness may be woven into reality itself.
An Invisible Force Helps Your Consciousness ‘Tune Into’ the World Around You, Scientists Say
Scientists say electromagnetic fields may help consciousness tune into the world, shaping why people click, clash, or sync during shared experiences.
Anthropic Releases Paper About Claude's Mental 'Workspace.' Don't Read It Uncritically
Anthropic's paper and supplementary materials hint at consciousness, perhaps a bit hastily.
Anthropic says Claude has carved out its own space to ponder
The AI lab offers fresh ammunition to the debate over what would count as machine consciousness.
Anthropic's new "J-lens" reveals a silent workspace inside Claude that mirrors a leading theory of consciousness
Anthropic’s new Claude research reveals a hidden internal “global workspace” that resembles human conscious processing, raising major questions about AI reasoning, interpretability, safety, and machine consciousness.
Why AI Doesn’t Think, Cannot Reason, Isn’t Intelligent and Will Never Achieve Consciousness
Recent public comments made about AI suggest that Americans have difficulty with the implications of linear time. This is odd given that its conception is largely Western and is centered on the clock time used to coordinate capitalist employment. The conceptual difficulty regards sequencing, or plans for future actions. But it also involves the distribution of profits. 100% of the capital equipment used in Western economic production was produced by workers. So, why does the resulting product belong to financiers rather than those who produced it?
AI As Conscious As That Toy Bird Is Thirsty
OpenAI and the like are using our fantasies about technology to bilk investors, if we want to protect the public we need to establish the difference consciousness and something mimicking it
Brain activity under anesthesia challenges what we know about consciousness
The unconscious brain appears to be far more capable than scientists once believed. Researchers found that patients under general anesthesia could still process language at a sophisticated level, distinguishing nouns, verbs, and adjectives while listening to stories. Even more remarkably, neural activity showed signs of predicting upcoming words before they were heard. The results challenge traditional ideas about consciousness and hint at new possibilities for brain-computer interfaces.
Scientists Challenge a Fundamental Assumption About Consciousness
A new philosophical study challenges the idea that consciousness requires human-like biology.
Science Can Fully Explain Consciousness? By 326 Theories…
It’s supposed to be a given that machines or brain organoids might be conscious despite not knowing what that is or how it works — but preborn children can’t be…
The 17 best popular science books of 2026 so far
The first six months of the year have brought us popular science reads on everything from consciousness to cosmology. Liz Else rounds up her favourites
The universe may be hiding conscious minds stranger than we can imagine
What if consciousness isn’t limited to brains like ours? Philosophers Eric Schwitzgebel and Jeremy Pober argue that consciousness could arise in many different forms of life, even in beings built from radically different materials than those found on Earth. Drawing on the vastness of the universe and the likely existence of countless alien civilizations, they suggest it would be surprisingly Earth-centric to assume that only Earth-like biology can support conscious experience.
We May Be Surrounded by Trillions of Conscious Beings, Research Suggests—And They Aren’t Human
We might need to reconsider our position in the consciousness hierarchy.
Whoopi Goldberg collapses live on “The View ”in shock over Knicks game
The EGOT-winning actress displayed her latest feat of feigned unconsciousness at the Hot Topics table.
Scientists May Have Pinpointed Physical Evidence of Our Consciousness
New research on brainwaves in the thalamus shows patterns distinctly linked to conscious states.
Tony Awards 2026: Bess Wohl's Pulitzer-Prize-winning 'Liberation' is crowned best play
'Liberation,' Bess Wohl's playful imagining of her mother's feminist consciousness-raising group in 1970s Ohio, deservedly wins the Tony for best play
Scientists are seriously asking if bees and ChatGPT are conscious
New studies suggest consciousness can't be judged solely by behavior, whether it's a chatbot discussing philosophy or a bee searching for nectar. Researchers are increasingly focusing on the internal mechanisms of brains and computers, concluding that today's AI is likely not conscious while leaving open the possibility for both conscious insects and future machines.
The cult of objectivity has broken consciousness science
With 22 competing theories and no consensus in sight, the science of consciousness is lost. In this exclusive IAI interview, Berkeley psychedelics researcher and bestselling author of a new book on consciousness Michael Pollan insists that even though consciousness lies beyond traditional forms of scientific investigation, we should resist becoming dualists who see it as something radically different from ordinary stuff in the world. Instead, he makes the case for reimagining science itself: it must stop reaching for objective descriptions of physical reality, and instead embrace subjectivity as the indispensable core of all inquiry. Alasdair Craig: How did your experiences with psychedelics get you interested in consciousness?Michael Pollan: One of the things that happens on psychedelics is that they foreground consciousness. What formerly seemed perfectly transparent and ever present—and yet, non-existent, as water is to fish—suddenly you see it. The metaphor I use in the book is that psychedelics sponge the windscreen. Suddenly you realize: wow, there’s a windscreen, there is this phenomenon that’s mediating my relationship to reality. This is not an unusual realization on psychedelics. I think a lot of people are called to think about consciousness after psychedelic experiences. So that was the proximate inspiration for A World Appears: A Journey Into Consciousness (2026).And then there was a more specific way in which psychedelics influence the book. That was a particular experience I had on psilocybin. I had the sensation that the plants in my garden were conscious and returning my gaze, with their own point of view and agency, and I got curious as to how to evaluate an insight like that. I mean, what’s the truth quotient of insights you have on psychedelics? And I was reading William James—who, of course, wrote beautifully about mystical experience—and he said, we can’t judge the metaphysics here, but we should pay attention to two criteria: (1) How useful is it to think this is true? He was a pragmatist, of course. And (2) can we subject it to other ways of knowing to validate it? Because maybe we should treat these insights as hypotheses. And that’s kind of how I approach psychedelics, as a great generator of hypotheses, but they need to be tested against other ways of knowing. And so that led me down this long path exploring the science of plant intelligence and plant sentience.AC: I love your phrase, “smudging the windowpane of conscious experience.” So do you now start to think, actually, even when I’m not on psychedelics, I’m just seeing a screen all the time, which is not reality, but rather is my conscious experience, behind which reality is hidden?MP: Well, you know, not when I’m brushing my teeth and making breakfast! But yes, in meditation, certainly. I mean, one of the things you realize is that my experience happens to be this way now, but it could be another way. And many things can affect it. My morning coffee changes the screen in various ways, sharpens certain things.___The only tool we have to understand consciousness is consciousness.___There’s this wonderful metaphor in Aldous Huxley’s book, The Doors of Perception, where he thinks we channel consciousness, and that what the brain does is edit it, and there’s a reducing valve. And psychedelics open the reducing valve wider. I don’t know that I’m ready to buy into the idea that consciousness exists outside brains, but I do love that metaphor because there are times when you are more conscious than others. I know I’ve switched from window pane to valve, but you know, a camera aperture can open wider or narrower. And I do have a sense of that. I have a sense of when I’m being less conscious, and when I’m being more conscious, by which I mean, you know, more present, taking in more sensory information. So when you start thinking about consciousness as a matter of degree, that changes things also.I think when we scroll on social media, obviously, we’re conscious. But minimally so, because we don’t have to generate our own thoughts. We’re basically taking these little hits from other people and thinking their thoughts.The process of writing this book made me kind of relativize everyday consciousness as just one type, which is exactly what William James said. Normal consciousness is one type, separated by the flimsiest of screens from the other types.AC: If we stick with the metaphor of the smudge on the window that you get when you take psychedelics, it seems like we’re saying that consciousness has become like an object that you’re looking at, right? You’re looking at the smudge and that just is consciousness. But sometimes we’ll talk about consciousness as a state that you’re in, rather than an object you can perceive. You’re either conscious or you’re not conscious. So it’s difficult to really know what sort of thing we’re talking about when we talk about consciousness, right?MP: Yeah. When you say that consciousness is an object, what’s the subject? Consciousness also? The only tool we have to understand consciousness is consciousness. So we’re in a closed loop and when we get a perspective on consciousness, we’re not achieving any distance from it. That’s one of the problems with studying consciousness. Science is predicated on an objective, God’s eye view of things, and you never get that. There’s no such thing. SUGGESTED VIEWING The brain filters consciousness With Àlex Gómez-Marín But, yeah, there is this sense, I think, that consciousness is something you can approach. Certainly, when you’re writing and trying to recreate a conscious experience, it’s a fiction, but you’re standing back from it, and looking at it. But there’s no real subject-object distinction.AC: That’s so interesting, because when philosophers start talking about consciousness, they often talk about what they call “qualia”, which is their word for the felt experience of, say, the color red. And I think that way of speaking often makes us think of the qualia as an object, which you can see out there: the redness of red. But, as you say, we also want to collapse the subject-object distinction when we talk about consciousness. So there’s something strange going on here…MP: Oh, yeah, there are many strange things going on! *AC: Let’s talk about the varieties of consciousness. Apart from perceptions, there are, pains, emotions, thoughts, and so on. What is it that holds all this diversity together so that they all count as instances of consciousness? What is it that they all have in common?MP: Yeah, that’s a really good question. I mean, there is sensory information, right? Which we perceive coming from the world outside ourselves. And then there’s internal information, which is what’s called interoception. And this is very important too. This is where feelings come from—what are sometimes called homeostatic feelings—that are intended to get the brain to keep us in these narrow ranges of temperature and glucose and so on. That’s a very important part of consciousness. And according to some researchers, who I think are probably right, this is where consciousness begins, with these very primal feelings, like hunger and thirst and warmth and itch, and things like that. And then there’s this third thing, which is our thinking about thinking.And what holds all this together is, I think, the sense of self. Consciousness generates a self: it is probably an organizing principle. All this stuff is happening to the self. It’s a construct, I think, but it is very useful. It can connect all these different streams of consciousness to a single being or a place, metaphorically speaking.* AC: The first half of your book is about the science of consciousness. Is consciousness just another thing, like black holes or the origin of life, which we don’t yet understand, but which we should have every hope that science will one day get to the bottom of, or is there something special about consciousness that makes this unlikely?MP: It depends how you define science. As we define science now, it’s going be very difficult. Science since Galileo has had a set of rules or assumptions, which is that the proper remit of science is to deal with the objective, quantifiable, third-person world. And the physical sciences have done amazing work under that set of limitations. Galileo—for tactical reasons, not for philosophical reasons—said science should not deal with the soul, which at the time was what consciousness was considered to be. So what is subjective, what is qualitative, what is first person, we’re going to leave to the church, he said. And this was a good agreement, and it probably kept many scientists from getting burned at the stake. But it leaves science in an awkward spot, now that it wants to venture into that territory of qualities, of first-person experience. And I don’t think it has the proper tools. I think it will have to add to its toolkit in some way, and find a way to bring in phenomenology, or lived experience and introspection, which science is usually dismissive of.The challenge—we alluded to it earlier—is that the only tool you have to study consciousness with is consciousness. And what I mean by that is, the whole scientific enterprise is a manifestation of consciousness. As much as scientists like to flatter themselves with this idea that they attain a godlike perspective on what they study, when it comes to consciousness, there’s no such thing. And it’s fine for all the things you can step outside of and study from that perspective. But two areas it won’t work are consciousness and cosmology.___It could be that we live in this anomaly of not believing nature is conscious. And maybe psychedelics are teaching us something we’ve forgotten.___With cosmology, too, you have to study the universe from inside the universe. It’s not that cosmologists haven’t made progress. We know a lot about the age of the universe and expansion and things like that. But we can’t penetrate what happened before the Big Bang. We just don’t have the tools because we can’t stand outside.The fact that there are 22 full-scale theories of consciousness tells you all you need to know: we’re kind of lost. And I was surprised to find that we are more lost than I thought we were when I started this. I thought that there’d be leading theories, or that we had experiments that we could conduct that would nail some of this down. And the fact is, we don’t.So, I don’t know if science can solve it. But, of course, we can change the rules of science. A really influential book for me was a book called The Blind Spot, by two physicists, Marcello Gleiser and Adam Frank, and a philosopher, Evan Thompson. It’s a reminder that science is a social practice. It’s organized in a certain way and it can be organized in a different way. But it has this huge blind spot at the center of it, which is its failure to recognize that it is a form of consciousness itself, and it doesn’t have a good way of taking account of lived experience.AC: On the one hand, I think you want to resist traditional dualism, which would say that consciousness is something magical, something supernatural, right? But on the other hand, you’re accepting that there is this division in reality between the stuff that you can investigate objectively and measure, and so on—the stuff that science has been good at finding out about—and consciousness, which, for some reason, you can’t objectively measure. Some would take this to suggest that the dualism is actually right. Is there a way of reconciling these two strands of your thinking?MP: To call it magical is full of value judgement. I mean, you could just say immaterial. The interesting thing is, I think, that intuitively we’re all dualists. And I don’t know whether that’s because we’re children of Descartes and other cultures are less dualist than we are. Or it may be because that’s how consciousness feels. It feels different than the body. It feels separate from the body. But I don’t think we should trust that intuition.AC: So let’s think about ways that science might be changed to get at consciousness. I suppose the starting point would be the way that you begin the second half of your book. You have this nice line from William James, where he says, “We now begin our study of the mind from within.” Could you give us some sense of the ways of studying the mind from within? What does this involve?MP: I don’t know what that science looks like. But one of the points I’m making is that it depends on the humanities. I found that I learned as much, if not more, about consciousness, from reading novels and poetry. There is a sense of the fullness and complexity of consciousness that you don’t get in any scientific account. I interviewed this stream-of-consciousness writer and I approached her as an expert on consciousness, and she is. So I think that dialogue is really important.I’m reading Ben Lerner’s new novel, Transcription. Just read the first page of this novel: it’s a man falling asleep on a train, going to conduct an interview, and there is the experience of being in the train, facing backwards, there’s the view outside, but there’s a reflection of himself through which he’s seeing outside. There’s the memory of dropping his kids off at school. All this is going on in one moment of consciousness. Scientists aren’t going anywhere near that. But I think it’s useful for them to think about. That’s where we’re trying to go: like, how does such a layered experience happen? You know, it also makes you wonder, could a computer ever do this? And it gives you some doubt.*AC: Before we get to computers, perhaps we could talk briefly about plants. How did you come to feel that they are sentient?MP: Well, it was a psychedelic experience, and it’s not unusual on psychedelics. In fact, there’ve been studies about how people become animists during psychedelic experience. Their belief in animism arises after a single psychedelic experience.You know, most scientists would say this is all a myth. But we have only 400 years of the age of enlightenment and science. Before that, we were animists, and if you go around the world, most indigenous cultures are still animists, and children are animists, by and large, until they go to school. So it could be that we live in this anomaly of not believing nature is conscious. And maybe psychedelics are teaching us something we’ve forgotten.As I said, I wanted to test this idea, and see whether there was conventional scientific evidence for it. And there’s fascinating work going on in a field that calls itself—in a rather cheeky way—plant neurobiology. These are people who fully realize there are no neurons in plants, but they’re trolling conventional botanists! And they’re doing experiments that are demonstrating that plants can learn and remember, which is kind of amazing: how do you store a memory without neurons? They’re finding plants that can solve problems, that can hear and see. In fact, they have 20 senses to our five or six. For example, a bean plant looking for something to twine, and given a pole within eight inches or so of it, knows where that pole is and will aim its spiraling reach at that pole. What is that about? Is it bouncing signals off of it?One of the spookiest things is the fact that the same anesthetics that put us out put plants out. You might think that plants are already out, but they’re not. They’re just slow. If you take a plant with a fast behavior, like a Venus flytrap, and give it an anesthetic, it will stop reacting. So you have to ask yourself, what is lost when the plant is anaesthetized? Some state of alertness, of awareness, of its environment, of reactivity. I’m not prepared to call that consciousness, but maybe it’s sentience—which is a simpler form of consciousness, and involves the ability to sense what’s going on in your environment and assess what’s good and bad for you and act appropriately. That may be a universal quality of life.AC: Let’s turn from plants to AI. You point out that LLMs are trained on the internet rather than direct interactions with reality. You put this really nicely when you say the internet is not the world so much as a shadow cast by the world. So LLMs are living in this kind of shadow world, or in Plato’s cave, as you put it. What’s the significance of this for AI consciousness and moral consideration? And, to recall the beginning of our conversation, if we’re stuck behind a veil or screen of consciousness, are we also stuck in a kind of shadow world?MP: I don’t think they’re the same shadow worlds because our world includes nature and other people. And even if it’s mediated in some ways... There is a reality out there, and we are in relation to it, through consciousness. There’s friction with it. What’s missing from the LLMs is that friction with the real world. There’s more to the world than human representation, which is what they’re dealing with. And that means that so far, AI is a cultural technology for combining thoughts we’ve already had. SUGGESTED VIEWING Cracking the code for thought With Roger Penrose, Sabrina Gonzalez Pasterski, Max Tegmark, Güneş Taylor Genuine creativity is more than collage. A lot of what AI does now is tantamount to collage, putting this with that and you know, that’s part of art, certainly. But there are also genuinely new ideas that come into the world that don’t come in through manipulating the representations we already have. So it remains to be seen whether AIs can be truly creative in that more radical sense.But my arguments against AI becoming conscious have to do with the fact that the idea of AI consciousness is based on this faulty metaphor that the brain is a computer. There are dimensions in which the brain is like a computer—it certainly does its share of computation. But computers have this sharp distinction between hardware and software, and brains don’t. In a brain, hardware and software are identical. Every memory is a physical change to the brain. Brains are not interchangeable in the way computers are. So this idea that you could take the consciousness out and somehow run it on another substrate, a silicon substrate, seems foolhardy.Anyway, it’s a more extended argument, and I may be wrong. And when we move to computers that aren’t based on silicon—neuromorphic computers and things like that—all bets may be off.AC: Regarding your point about LLMs being stuck in the world of our representations—the internet or whatever—and not being able to interact with reality, are these representations, the world of the internet, themselves part of reality? We’ve created the internet, but it’s still a real thing that exists. And so while the LLMs may be trapped within that part of reality, they’re nevertheless within reality and interacting with it and so on. So it’s not obvious that there’s a barrier there to them becoming conscious and being creative.MP: Yeah, I mean, if our consciousness is built out of human culture, which is what we’re talking about with all those representations. But I tend to think consciousness comes a bit more out of nature and friction with the natural world, but...AC: So there’s a fundamental divide between the natural world and human artefacts?MP: And we lose track of that, and especially people in this computer world. You know, the people who are creating these AI systems, my guess is they’ve been into video games since the age of three, and they didn’t go outside a lot. And their own contact with nature is somewhat limited. I could be wrong, it’d be a very interesting thing to ask, all the wizards of AI, whether they like to go fishing and hiking and do things like that. Or were they on computers from a very early age? I interviewed Blake Lemoine, the Google engineer who came to believe that LaMDA, the Google LLM out at the time, was conscious and deserved personhood. It was very clear that he didn’t see a distinction between this bubble in which he lived and the real world. And I think we’ve all been distanced from the natural world, and this is taking us even further away. But it’s still there, you know, and we still have bodies, and we’re still mortal, and we don’t live in a simulation.AC: I think that’s a great place to finish. Michael Pollan, thank you very much!
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Science must move from materialism to mystery
Theoretical physicist and neuroscientist Àlex Gómez-Marín argues that modern science has become trapped in a framework that mistakes matter for the whole of reality. In this wide-ranging interview, Gómez-Marín challenges the foundations of materialism, defends the scientific study of near-death experiences, and calls for a new type of science grounded in mystery and a renewed sense of the sacred. He suggests that abandoning materialism could open the door to a deeper understanding of consciousness, death, and the purpose of human existence. Simon Custer: You are both a theoretical physicist and a neuroscientist, and you have also been fiercely critical of materialist theories of mind and consciousness. What do you think the ultimate nature of reality is?Àlex Gómez-Marín: I don't know what the ultimate nature of reality is, but what I try to first assess is whether the stories that they [mainstream science] have told us about it are right, or maybe whether there are other alternatives. That's why I've been a fierce critic of materialism. As a scientist, I realized that they had sold us this idea that to be a good scientist you also had to subscribe to many other -isms, like materialism, reductionism, and even secularism. And so first I think one needs to unmount these -isms, and then, as is happening today in consciousness studies, we have a huge landscape where there isn't only one game in town, the idea that matter is the only thing that really exists. But because we are studying the hard problem of consciousness, it may be the case that other views of reality, like idealism, or even dualism, or other theories like dual aspect monism... these are philosophical ideas that now, I think, have room in science to be taken seriously. How does something like materialism relate to dualism or idealism? What is materialism in the first place?Well, materialism is the philosophical position that matter is the only really ‘real’ thing in the universe. And I think that worked kind of well because science started 400 years ago and Galileo made that split, I call it the foundational wound. It was a great business move.He said, let's start doing science on that portion of reality that lends itself more easily to mathematization and measurement. So, for some reason, the solidity of this table or the movement of planets lend themselves very well to this foundational idea of science. But as time went on, 400 years later, we realized that we had forgotten the other side, which is what really matters.What really matters is pain, is love, is feelings, sensation, consciousness, which is very hard to define, but very intimate. We all know what it is. It's that thing that disappears when we go into deep sleep and comes back in the morning. SUGGESTED VIEWING On the edges of knowledge With Michael Shermer, Rupert Sheldrake, Güneş Taylor It's what it is like to be, as Nagel said. It's the feeling of being alive. So, materialism is good to study certain things, but then when it ossifies into this ideology and then is dressed like science, now it's preventing us from understanding these key questions that are really that everybody wants to know.Why are we here? Why do we feel reality? Where do we go when we die? And so we need other ways. We need pluralism. I'm only asking for having more options on the table and taking them seriously. Why does materialism fail to explain consciousness? For example, if you were to lobotomize me, I would not be a functional human being. What do you say to someone who might think that materialism adequately explains the mind?Well, here we could speak about different things. We could talk about physics or about neuroscience. I happen to have training with both.For instance, for neuroscientists, 99% of them, I'm not included in that portion, believe that the brain can only be a productive organ. It's an organ that somehow, somewhere, consciousness emerges. It's like a lamp. And then something happens, magic happens, and then consciousness emerges.That's the position you need to be if you're a materialist because if the only really ‘real’ thing is matter, then you need to say, just give us some more time and money and we'll figure out how mind emerges or is produced from matter. There are many philosophically sophisticated ways of criticizing this.Now there's another option, which is the brain as a permissive organ. This was said by William James more than 100 years ago.Now then the brain wouldn't be like this machine, like for instance, a heat engine whose smoke is consciousness, which is what we would have in the first big model, the productive model. But in the permissive model, the brain would be a kind of a filter. And so the brain would still have a very important role in consciousness, but it wouldn't be a productive role.It would be permissive, much like a filter or much like a prism which would receive light. And - I'm speaking metaphorically - it would receive the light of the mind and then it could reflect it and refract it.Now, with these two big options on the table, I think we can make progress into what I call the edges of consciousness, which are all these experiences, weird experiences that many people have, but we don't talk about enough, like near-death experiences, precognitive dreams, synchronicities. These experiences are very important for humans and they have a place in the permissive hypothesis and they are literally impossible in the productive hypothesis. So that's yet one more reason to explore alternatives to materialism. There may be anecdotal evidence for near-death experiences, but is there robust evidence that would be accepted by the majority of scientists who subscribe to the scientific method?Sure. And the plural of anecdotes, someone said, is data.And there's a lot of data. Actually, this year is the 50th anniversary, half a century, since Dr. Raymond Moody realized that we have two ears and one mouth and started listening to what his patients had to say about their experiences while they were clinically dead.The heart had stopped, breathing had stopped in these patients. These patients would come back and tell him these amazing stories that some people may say are hallucinations, but for the patients were hyper-real, like seeing light at the end of the tunnels, seeing deceased family members waiting for them, feeling bliss.___I would say the evidence suggests that the mind can survive the death of activity of the brain.___And so he and others started taking them seriously and writing their accounts down. And then you can do a science based on that material of experience that people have. Now, on the more objective side, more recently people have started to measure what's going on in the brain when people are clinically dead and brought back. This has opened a proper field of study, which is near-death studies.Evidence is a difficult word, because sometimes people think that when you say evidence, this is just the final proof. Evidence is like in a jury. You bring testimony, you bring pieces of data that point in one direction or another.I would say the evidence suggests that the mind can survive the death of activity of the brain. When brains are broken or shut off, there can still be mind going on. And that's revolutionary.That would entail that when we die, it's not game over, which, by the way, is the thesis of materialism. If consciousness survives, materialism dies. It's game over for materialism if something of us continues after we die. Do you think that there is mental continuity after death?Well, I think so, and I believe so, and I could also say I may have experienced it myself, because four years ago I had a near-death experience. I was in the hospital, I lost a lot of blood, and I saw those beings at the end of the tunnel, three beings, and there was yellow light. I was in a well, I was looking upwards, and I hadn't read about NDEs by then, but when I came back from this experience, I decided I would try to integrate this also in my professional life. Not just my personal life, of course, but my professional life as a physicist and as a neuroscientist. So I may have had the experience of glimpses of what an afterlife would be, and I'm not ashamed to say it in this way, and then one can do science of it, and then one can do philosophy of it.One can think about what -isms we were discussing, what views on reality would allow those experiences to be really ‘real,’ as opposed to, well, poor guy, the brain was kind of broken, it must have been a hallucination. Do you have a view about whether individuality or “the ego” persists after death, or whether we sort of merge into some sort of cosmic consciousness instead?I don't know, but my view would be along those lines you're suggesting. I think we could speak about a kind of universal mind, and then the problem is not how we emerge from matter, but how we fragment from a more holistic consciousness into these individual eddies and then when we die, this kind of dissipates.But I'm not sure. For instance, idealism would promote that view, but then what would survive of us after these eddies just vanish and become again the big Consciousness, I'm not sure what that would be. I don't know for sure, but I would tell you I believe something of us survives.And there are other lines of research, not just near-death experience, that can address this really hard question of survival. For instance, there are children who remember previous lives. This was studied by Ian Stevenson at the University of Virginia for more than 50 years.___Research takes place within a selection mechanism that also sometimes reinforces things that are not very scientific.___It's amazing research. He went all over the world, especially in the East, and collected all these case studies, all these stories. In plural, these were data of kids, very young age, who would describe up to 40 items that then he could go and verify.There was no internet. There was really no way the kid could know. Why would the kid say that when I was living in this other body and I was a woman and that's how my house would look like or that's how I would die, right? Again, there is evidence, not proof, but there's evidence not only that something weird and interesting is happening as we cross the threshold, but also when we come back to this life.Scientists should not be afraid of studying this, but they are because there's stigma. There's usually stigma upon the enigma, and this is so unfortunate. And one of the reasons is because of the ideology of materialism, because those things cannot be possible. What is wrong with the politics of science such that they have generated this stigma?So many things. Science is a human activity to begin with.So it falls prey to all our passions and ego and greed. That's one thing. Science is a job for the good and for the bad.You need to get a salary. You need to get grants. Research takes place within a selection mechanism that also sometimes reinforces things that are not very scientific.And then, we didn't have time to unpack this, but science for many years become entangled, as I was suggesting before, to other -isms, materialism, secularism. So anything that smells like the afterlife, people may think has to do with God, and then they freak out.Anything that suggests that there's something about the mind that may not need a physical material substrate to exist, it smells like non-materialism. So, all these -isms are ideologically blocking that kind of research, and then there are all these sociopolitical constraints as to what should be studied and what shouldn't be studied.I call it the backstage of science. Sometimes we scientists or science communicators seem to speak as if the data is the only thing that matters. We say, well, data and theory.But then there's a third leg of this stool, which is all the politics that goes behind the scenes. And we often don't speak about this, and it's quite vicious and petty, and it's very real. Why is materialism so attractive to most scientists?Well, an easy answer is because we've grown up with it.It's what the educational system promotes, and that's what you hear when you go to university. So it's like growing in a culture. It feels like the air in which you breathe.So it's very hard to begin with to detect, well, maybe there's another alternative. Maybe there are other ways of doing science, other environments in which one could do science. That's one reason.And other reasons maybe are more profound, and I'm not qualified to explain them, but I could say, looking at this 400-year history of science, since it started around 1623 with Galileo's book The Assayer, that science went and coupled with all what's going on in the West.And so the fall of religion, you could say, and science presented us this new alternative that then could be coupled very well with other -isms, and this idea of growth, and then science losing its good twin brother, which was philosophy. There's a whole natural history of science starting as philosophy, kind of emancipating or breaking out from philosophy, and then marrying technology, and then marrying other social systems.From that point of view, materialism is a very convenient idea to propose. There were attempts, like the German idealists tried to do a more romantic science. But no, the idea prevailed, like Francis Bacon said: You should pursue nature through all her corners, he said, and make her spill her secrets.Our attitude towards nature in the science that dominates is very much reflecting how we treat nature in our society, in our culture, like a resource to extract secrets by force and then dominate it. How is materialism related to the notions of growth and progress? What's wrong with having a productive citizenry?This is another very interesting and very difficult question to answer.But there's this recent book coming out by Paul Kingsnorth. In it, he explains this idea of the machine and this idea of progress. And this, again, this conflation of more is better, of we need to go forward always, and convincing us that the way to do that is to continually extract more from nature. But because we don't have the religious context anymore, because God is dead, then what do we have? We have what we can do as humans with our own gadgets.It's kind of the story of the Promethean fire. We will just build anything to make ourselves God.A good example today is transhumanism. Transhumanism is this pseudo-religion dressed in technoscientific language whose goal is very religious. They promise immortality, they promise redemption, they promise transformation of the entire natural world, but it's done by human means through technology. Are you suggesting that we can't have ethics without religion?Well, we should have ethics with or without religion. That's another pruning that has happened in science. We say, forget about aesthetics, although some physicists still think that beautiful means probably true, and forget about politics. We pretend there's no backstage of science, and even let's forget about ethics.___Science needs to be in the service of mankind.___Scientists, when they become more like engineers, they're just thinking how to make things work so that they can go to the moon, go to Mars, make machines that think, but they don't think whether that's a good idea.And also consider metaphysics. Many scientists for a long time pretended, and maybe that comes from the stream of positivisms, that really one doesn't need metaphysics at all, except that materialism is always the metaphysics running the system.You see, it's not just ethics. It's the pruning of all of these, you could say, five main legs of philosophy that just makes a kind of unconscious science, a science that doesn't really know what it's doing. It's doing it very well locally, but it just doesn't know what it's doing globally. Do you think science has to have an ultimate vision and purpose behind it for it to be effective or for it to be meaningful and transformative?Yes, a way I would say that is that science needs to be in the service of mankind. And it hasn't been that. And we can see it through, you know, when we discovered the secrets of the atom, and all of a sudden, the Manhattan Project, and then we create nuclear weapons.And now we're trying to crack how machines may think, and now we're creating this mess, right? So science needs to be in service of mankind, not in service of a few ideas that maybe want to make more money or just dominate upon nature. What about planes, trains, automobiles, and modern medicine? Hasn't science served mankind by helping us develop those technologies?Yes and no. I see where you're going, and it's fair.I came here by plane, and it's a blessing. When I almost died, the surgeons did their job, and they saved my life. But these two forced choices between Luddites and Silicon Valley types, I think, of course, it's a false dichotomy.Progress, in a way, it's good, but we often don't speak about the dark side of the moon. We say the great things that progress has brought, and we don't speak about the disasters, the side effects that it has come with, and the same when we promise new technologies. We tend to think that any technology is great, that email is going to save us so much time because we don't need to write letters and send them anymore.Is that true? I spend so many hours a week writing emails. Let's just say there are great things about it and bad things about it. People like Harvard psychologist Steven Pinker, for example, argue that we've made moral progress over time because of the Enlightenment. Do you think that's totally wrong-headed?I think he's emphasizing a side of the moon, and he does that very well, and you can find tons of plots where there's a slope going up and say it's great. But I think he should also tell the not-so-friendly story.But if your ideology is just to resist and continue to explain that the Enlightenment is the best thing ever and reason is the best thing ever… this feels to me like you're worshipping these abstractions.I'm very critical of it and also of these, again, science communicators and scientists that say, Oh, science says, in the name of science, experts say. It's like, come on, let's be careful because we can shoot ourselves in the foot by putting forth to the people an image of science that we know is not really true. Recently there's been a resurgence of spirituality and of people who say that they're spiritual but not religious, especially in the United States. If materialism is going away, what is going to fill that gap? Are we going to return to traditional religion? Do you see that being connected with the rise of the political right?I'm not a fortune teller, so I don't know what's going to happen. But, yeah, we could say we're in this post-materialist age and even post-secular age. One cannot come back to the past, but maybe just to contact with the roots is a good idea.What do I mean by that? I think we need to do a science 2.0, a science that says thank you to Galileo and thank you to materialism, but we need to reinvent even a new kind of scientific method. We need to do so in a culture where we realize humans cannot thrive in a vacuum where there's this idea that the sacred has to be removed.Now, how do we do that without bringing in back all the vices of religion? I don't know. I'm from a Catholic country.Here we are in England, so there are differences and interreligious dialogue has always been a challenge. But I think maybe a way of putting it is: after all these conflicts and branchings I was quickly alluding to, science from philosophy and then also from religion, now there's a time of reconciliation perhaps and maybe debates in the proper sense, like exchange of ideas in service of learning and getting into something higher than both poles. We need science to talk to religious people and it's interesting when people say they're spiritual and not religious.I think this is just a way of saying, no, I don't want to go back, I want to go forward. But at the end of the day, religions have offered us practices and grounding that we now desperately need. Everybody can and should just meditate or pray or do whatever they want, but we're in a crisis and it's time for reconciliation. What do you say to critics that say you are merely projecting our need for meaning onto a fundamentally indifferent universe?Yeah, I know that the typical science communicator says something like this. But we're not projecting. Human beings feed on meaning.It's the other way around. If you're a materialist, because the only thing that there is is matter, all that comes next, free will, consciousness, meaning, this is a kind of illusion that we need to explain.They're just craving for meaning, but there isn't really for them. I would also like to remind my materialist friends that for decades, if not centuries, they've said in the name of science, we know that this and this and this doesn't really exist. I think now they sense they're forced to say, well, actually, we don't know. We've been saying, for instance, that there's nothing after you die, and now probably they need to admit that they don't know the answer.___We need to do a science 2.0, a science that says thank you to Galileo and thank you to materialism, but we need to reinvent even a new kind of scientific method.___So it's a moment to open up possibilities and also to gently but fiercely critique these claims that I think harm society. If you say in the name of science, get on with it, when your father dies, you'll never see him again. Well, what the F do you know about it? You haven't studied the literature, you haven't had any of those experiences, and basically what you're doing is you're just doing marketing on ideology. This needs to stop. Do you think that it's scarier for some people to entertain the thought that there might be life after death, compared to a materialist worldview where you just die, given that there might be consequences for unsavory behaviour?Well, death and dying is scary. It's maybe the ultimate ending. It's a limit on life, and when we're in this conquest mode, we don't like limits.And it also has, there's a shockwave backwards, so I think if you change your notion of what death is or may be, you live differently. It also has consequences, as you're saying, for the future because this is not our only goal here and we come back in whatever form. And again, different religions would say different things. I the East, they are more happy with the idea of reincarnation, and here in the West, there are other preferences. But in any case, it changes how we live, and that's really what matters.It's not about just projecting or imagining what we'll be after, but how we live now and also how we treat those who are dying. So it goes from the individual to the families, to the hospitals.Now in the near-death research I do, this has ramifications at all these levels, all the way to society.But our society is thanatophobic. It has a phobia of death. We don't want to hear about death, and this is another thing we need to put on the table and be willing to talk about it. Do you think that we might get closer to answering ultimate questions like why is there anything at all if we jettison materialism?That’s an excellent question, Simon. Two things: we should stop treating reality, I believe, as a great sudoku, as an enigma, as something that with intelligence, money, and time that we will crack and instead treat reality more like a mystery. And what you do for in front of a mystery is not to be the clever guy in a class and say “I’ll solve you” but more like “I will bow and you will transform me.”I know this sounds a bit like a scientist speaking like a mystic. But I think this reorientation is needed. In the end, we won’t crack the big questions, but they will transform us. If we free ourselves from this prison of materialism, the way we will explore these questions will be freer, more creative, and in service of mankind. Do you think exploring mystery is the reason why we are here?I think we are here because, and this pseudo-theological argument I’m making off the cuff, But the One, the Absolute, if there is such a thing, had everything except limitation. We are that absolute experiencing that contingency. It’s like an act of divine proprioception. It’s a wonderful adventure, it’s just incredible to be alive. Perhaps we have forgotten why we are here and the whole point is to experience the flesh.Let me end by saying this. I criticize materialism harshly. I bang on this dead horse, because I think it’s dead. But matter is a great mystery. So maybe my invitation is as follows: hey materialist friends, come here, let’s work on materialism 2.0! Consciousness is a mystery, but matter is also a mystery. The fact that we can have an intersubjective experience consensus, the fact that we can apply mathematics, that we can measure things... the physical world we take for granted, but it is a great mystery too.Maybe that’s related to your last question: why are we here? Why did spirit decide to incarnate? Being in the flesh may be a great thing if spirit decided to do so.Àlex Gómez-Marín, thank you very much.My pleasure.