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Nvidia Without Its CEO Asks If a Great Business Can Outlive One Man
Nvidia's leadership upheaval has reopened an old market question, can a great business outlive the person running it? With the stock more than 35% …
SPECIAL REPORT: Tough Business
A string of vacant restaurant buildings shows that many restaurants in the region are struggling — and several are closing By Stefan Yablonski [caption id=attachment_11132 align=alignright width=401] Smokey Bones Bar & Fire Grill on Route 31 in Clay closed its doors in April. It had been in operation since at least 2008.[/caption] By their nature, most restaurants have a limited life. An astonishing 60% go out of business within three years of opening, largely due to fundamental flaws in the planning of the operation. But even restaurants that experience years of success almost always face eventual closure. The restaurant business is very hard and because of both personal factors and external factors beyond anyone’s control, restaurants don’t last forever. For many restaurants, age is a big factor, according to Kenneth Walsleben, professor of practice, entrepreneurship and emerging enterprises at Syracuse University. “The owners have been at it for 20 or 25 years, if not longer, they want some time to themselves,” he said. Such was the case for Jocko’s Famous Ritz Diner in Oswego. Jocko Reitz bought the building in the late 1970s from Robert Shapiro. However, when he stepped away from the business, it eventually closed. [caption id=attachment_11142 align=alignright width=402] For nearly 80 years, Vona’s Restaurant passed through three generations of family in Oswego. It closed its doors on Dec. 31, 2025.[/caption] For nearly 80 years, Vona’s passed through three generations of family in Oswego. Vona’s Restaurant officially closed its doors on Dec. 31, 2025, when no family member wanted to take over. It is on the market. The Ruby Tuesday in Oswego operated for about two decades before permanently closing in April 2026. The restaurant faced multiple temporary health department closures in 2024 and 2025 due to persistent fruit fly and foundation pest issues. Management posted a final closure notice on the doors in mid-April 2026 and the building was put up for sale. The same pattern has been happening in Onondaga County. The big building once used by Smokey Bones Bar & Fire Grill on Route 31 in Clay remains empty, more than six months after the restaurant closed its doors in April. It had been in operation since at least 2008. [caption id=attachment_11130 align=alignright width=401] Ruby Tuesday in Oswego operated for about two decades before permanently closing in April 2026.[/caption] Just down the road from Smokey Bones, the popular Outback Steakhouse closed in August 2024. Another restaurant took its place, La Cocina Mexican Restaurant, but it closed shortly after. The building sits empty. Other very popular restaurants in the northern suburbs of Syracuse have recently closed. Among them, Fireside by the River in Baldwinsville and Primo Nestico’s Bistro Bar in North Syracuse. “I haven’t really paid attention to the Syracuse area. There has always been some turnover, but there probably has never been a tougher time to be a restauranter than now. It’s just brutal,” Walsleben said. In the first year, roughly 20% to 25% of restaurants close or change hands, according to the National Restaurant Association. [caption id=attachment_11122 align=alignright width=401] Outback Steakhouse closed in August 2024. Another restaurant took its place, La Cocina Mexican Restaurant, but it closed shortly after. The building sits empty.[/caption] “Depending on what statistics you look at, you’ll find that any business has a high mortality rate in the first year. That is just the nature of entrepreneurship,” Walsleben said. “There are certain ones that are getting hit hard while others are more fruitful. “And when you look at the restaurant industry you have to factor in labor which is a large part — typically a third of your expenses — and those costs are going up. And there is always turnover which means investing money to train people. Then you’ve got food costs, which is also a third of the typical restaurant budget. Since the pandemic labor has gone up 41%, food costs have gone up 35%. That’s a big tight squeeze righty there. That’s two-thirds of your budget that has gone up 35% to 40% in the last few years. And then the only way you can make that work is to raise the prices.” The National Restaurant Association reports menu prices are up 36% since February of 2020. In a survey released by the association, more than eight in 10 restaurant owners reported that their food, beverage and labor costs are now higher than before the pandemic. You have to deal with the reality of are the customers willing to pay for that? Walsleben added. Restaurants historically have very thin margins; their profit margin is about 5%. “You have a third that goes into food, a third that goes into labor and about 28%, 29% that goes into everything else — overhead, insurance etc. So that brings you down to your 5% leftover,” he said. “Everything is going up. Customer expectations are going up and people aren’t going to spend that much more. So, you have a tight squeeze here,” Walsleben continued. “Restaurants who use delivery apps, they pay a fee to those guys. Those guys don’t work for free. So, you can kind of see where the squeeze comes from.” Stuck in the middle There are pockets of opportunity; the two extremes of the market can make a profit. But the middle gets squeezed out. “If you are a low-end fast-food kind of place, there is room for that. People have changed their budgets. They are still going out, but they are not spending more,” according to Walsleben. “The high end remains positive. If you have a restaurant that brings a specific experience … a great food product or you are catering to high end customers who aren’t so budget conscious, those patrons are going to expect a high-end experience. They expect excellent food every time. They are expecting excellent service. If you can meet those expectations there is room for you at the top. It’s just the guys in the middle are getting the squeeze from both ends. Tough competition, customer expectations, costs are up. Menu items, you can’t raise the prices as much as you need to. That is why you are seeing a lot of restaurants baling out.” The ones that can adapt quickly are the ones who are doing OK. “Success is heavily dependent on the strength of a restaurant’s concept development and the planning of its execution. Eventually things aren’t always new. Things change. So, if you are in the restaurant business you have got to change your menu — keep things new, fresh and update your meals. It is very fickle industry. One year carbs are out, the next year berries are out. Everybody’s diet changes — constantly chasing the latest phase. You have got to adjust your menu and move with those modifications. If you have a static menu that you have used the last couple years that hasn’t changed except for the pricing, you’ve got a problem,” he said. A lot of times these buildings are singular purpose, he added. “You have a commercially viable kitchen and you got a seating area. There is not a lot of other businesses that cater to that type of a layout. So, it’s pretty common to see another restaurant slide in,” he said. One of the things a banker learns early on is you don’t lend money to restaurants … because they fail so quickly. It is very hard to predict who the winners will be. So, if you are a restaurant in addition to all the other challenges, it is very difficult to get loans, according to Walsleben. “You might work really well in the kitchen. But that doesn’t mean you are a great businessperson,” he said. “Restaurants can fail because the owner didn’t know how to manage things properly. There are a lot of challenges. “There is opportunity at the high end and the low end. But in the middle, that’s the death valley. There are just so many things working against you. You really need to have something that will pull people in and continue to pull people in because you to constantly have to change. Think about a theme and a product that is unique to the area people don’t travel that far these days you have to be able to deliver it in an innovative fashion and keep updating to keep people coming in the door.” Out of Business? How Fast? Do nine out of 10 restaurants fail in their first year, as commonly claimed? No. Survival analysis of 1.9 million longitudinal microdata for 81,000 full-service restaurants in a 20-year U.S. Bureau of Labor Statistics non public census of business establishments in the western US shows that only 17% of independently owned full-service restaurant startups failed in their first year, compared with 19% for all other service-providing startups, according to ResearchGate. The median lifespan of restaurants is about 4.5 years, slightly longer than that of other service businesses (4.25 years). However, the median lifespan of a restaurant startup with 5 or fewer employees is 3.75 years, slightly shorter than that of other service businesses of the same startup size (4.0 years). What Makes a Restaurant Successful? Opening and maintaining a successful restaurant is not as easy as creating a great menu and serving excellent food. It takes more than that, according to local restaurant owners who have been in business for decades in the region. They all agree that there are some guidelines to running a successful restaurant. • Quality food: Successful restaurants know exactly what they serve and who they serve it to. Delivering the same great taste every single time builds loyal customers. • Smooth operations: Friendly greetings and attentive staff make guests feel welcome from the moment they walk in. Hiring staff for personality and training for skill ensures reliable, caring service. • Smart marketing: Exceptional food and experiences naturally get people talking and sharing online. Word of mouth can help entice customers. Consistent social media and targeted advertising brings in new and repeat guests also. The menu is what keeps patrons coming back to Mimi’s Diner in Fulton, located at 201 N. Second St. “We locally source our produce and our meats. Our chicken and biscuits is a popular, popular special,” said Richard Tagliareni, the third-generation owner and general manager. “It’s all homemade. We have consistently served quality food.” His grandfather started the business more than 55 years ago. Mimi’s is engrained in the community. They cater to the community and are very involved in everything from the schools to local events. The first Mimi’s Drive-In opened in Mexico. Then a second in Oswego and then Fulton. Fulton’s Mimi’s is the only one left. “The last couple of weeks have been kind of slower than normal. October is usually a busier month for us People will start coming back around again. Also, the price of gas is affecting some things,” Tagliareni added. “We try to keep our prices in line. You go out to eat, you’re going to spend about a hundred bucks or so for two people for dinner. You come here to Mimi’s you are probably for two people for dinner it’s between $50 and $60. We are trying to keep our prices in line. We did have to increase our prices a little bit but things are looking OK.” For the Press Box, 29 E. First St., Oswego, it’s also about great food and a family atmosphere. “Our sports bar and restaurant was established in 1984,” said Alison Canale Scanlon, manager. “I think putting the time into everything makes a big difference and treating people like family when they walk into your restaurant. That’s how we have always operated since 1984.” “It’s the family oriented aspect,” she added. “Consistency, quality and presentation of our food — that’s the secret to a successful restaurant. We try to be very consistent with it. We treat people like family when they come in; because we know how we want to be treated when we go to a restaurant. We treat people the same or better.”
Caterpillar is a Great Business. But is CAT Stock a Great Buy?
Caterpillar Inc. (NYSE:CAT) is having a strong year. Construction and mining demand remain solid, infrastructure spending is creating more opportunities, and the rapid buildout of data centers is opening another market for the company’s power equipment. The latest numbers make that clear. Sales and revenues reached a record $20.5 billion in the latest quarter, up […]
A Financial Stock Can Be a Great Business and a Bad Investment. Here's How to Tell Them Apart.
Investors will quickly figure out that a potential stock needs to clear two primary hurdles.
A Financial Stock Can Be a Great Business and a Bad Investment. Here's How to Tell Them Apart.
Investors will quickly figure out that a potential stock needs to clear two primary hurdles.
Mastercard is a great business to look at outside of the AI space: Argent Capital's Jed Ellerbroek
Jed Ellerbroek, Argent Capital Management, joins 'Power Lunch' to discuss where else investors can look outside of AI and tech.
Watsco: A Great Business That's Still Priced Expensively
Watsco remains the leading HVAC distributor with a debt-free balance sheet, a robust technology platform, and a strong market position. Read more on WSO stock.
Legacy Lawns Begins With a Question: What Happens to a Great Business When the Founder Is Ready to Step Back?
National Lawn Care Platform Launches to Preserve Legacy Businesses Through People-First PartnershipsGAINESVILLE, Ga., Feb. 02, 2026 (GLOBE NEWSWIRE) -- For most lawn care owners, the business isn’t just a company. It’s years of early mornings, customer relationships built one yard at a time, employees who became family, and a reputation earned slowly through consistency and care. But when it’s time to retire, step back, or simply breathe again, the question becomes painfully simple: Who will pro
Save Hundreds a Year on Expenses: The Best Business Credit Cards This Week, Jan. 19, 2026
A great business credit card can help you save on everyday work expenses and earn valuable rewards. See our top business card picks available today.
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.