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Wisconsin farmer weighs in on Save Our Bacon Act
The measure, which some want to see included in the new Farm Bill, is a response to a California law that some farmers across the nation abide by to maintain access to the state’s large market.
Wisconsin farmer weighs in on Save Our Bacon Act
The measure, which some want to see included in the new Farm Bill, is a response to a California law that some farmers across the nation abide by to maintain access to the state’s large market.
Some Republicans reject Trump’s move to import diesel fuel from Russia
“It’s a grave error by the president,” said Rep. Don Bacon, a Nebraska Republican. “People realize that the sanctions on Russia are appropriate when Russia’s invading a country."
Bacon County Health Services Investigating Cyber Incident
Data breaches have been announced by Bacon County Health Services in Georgia, Comprehensive Orthopaedics & Musculoskeletal Care in Connecticut, Data breaches have been announced by Bacon County Health Services (GA), Comprehensive Orthopaedics & Musculoskeletal Care (CT), Imagine the Possibilities (IA), and Health Plans Inc. (MA).
Pork Politics Heat Up as American Meat Producers PAC Targets Save Our Bacon Act Backers
While the campaign frames its messaging around family farms and foreign ownership, industry groups warn of animal rights strategists driving the multi-million-dollar push to preserve Prop 12.
Processed meat may be causing rise in bowel cancer
Food safety expert says chemicals in bacon and ham giving them their pink colour are ‘one of the main suspects’
Studying Science in an Anti-Scientific Time
This Chronicle Review Deep Cut was first published in 2025. By Julianne Werlin Thanks for reading The Chronicle Review! Subscribe for free to receive new posts and support my work. Subscribe The last two decades have not been kind to science studies. Already bruised and battered by the “science wars” of the 1990s, by the 2000s sociologists of science — who had long argued that science had to be understood in its human context — were encountering the funhouse-mirror version of their own views in right-wing critiques of climate scientists. It was enough to give some prominent scholars pause. “Was I wrong to participate in the invention of this field known as science studies?” asked Bruno Latour, the most famous sociologist of science in the world, in 2003. “Should we apologize for having been wrong all along? Or should we rather bring the sword of criticism to criticism itself and do a bit of soul-searching here: What were we really after when we were so intent on showing the social construction of scientific facts?” In response, Latour proposed a change of method and attitude. Science studies, now chastened and contrite, would no longer seek to strip facts of their authority, but to enrich and enhance them. What this meant in practice was never fully clear. But his diagnosis of problems resonated, even if his solutions did not. Latour’s exercise in public hand-wringing signaled a shift in mood. By 2016, with the first election of Donald Trump, the idea that skepticism of science was a right-wing position, not a left-wing one, had become a commonplace, discussed eagerly in The New York Times. For liberals, vaccine denial during the Covid era and Trump’s second-term attacks on the funding of scientific research, covered extensively in these pages, added a new urgency to the defense of science on both practical and principled grounds. There was little appetite for a sociology or philosophy of science that emphasized the messiness and missteps of the scientific process rather than its integrity and triumphs. The distinguished historian of science Peter Dear’s new book, The World as We Know It: From Natural Philosophy to Modern Science (Princeton University Press, 2025), which seeks to tell the story of 18th- and 19th-century science for a general public, may seem comfortably remote from these bitter contests. In its 16 short chapters, Dear draws swift, sure sketches of major discoveries from Newton to Einstein, ably guiding the reader through debates on stellar nebulae, animal taxonomy, atomic chemistry, evolution, and other flashpoints in the history of science. But though a work of history, Dear’s book must still negotiate our polarized present. In a blurb on its back cover, the historian of biology Lynn K. Nyhart alludes to the “present moment, when scientific knowledge is being swamped by misinformation and its institutions are under siege.” Dear himself, in his conclusion, refers to the “yard signs” and “bumper stickers” that proclaim “Science Is Real.” One antidote to both anti-science propaganda and to reductive slogans in science’s defense is a robust history and philosophy of science: exactly what Dear’s scholarship has long offered. But his new book illustrates how difficult such work has become. Dear, an emeritus professor of history at Cornell University, is best known as a creative and philosophically minded historian of the Scientific Revolution. His edited volume The Literary Structure of Scientific Argument (1991) analyzed the rhetoric of Galileo’s thought experiments to brilliant effect. Discipline and Experience: The Mathematical Way in the Scientific Revolution (1995) was a major contribution to the analysis of scientific experiments in early modern Europe and beyond, while Revolutionizing the Sciences: European Knowledge in Transition, 1500-1700 (2001), now in its third edition, remains one of the best overviews of the profound epistemological upheavals of 16th- and 17th-century science. But Dear has also ventured into later periods. Nearly two decades ago, in The Intelligibility of Nature: How Science Makes Sense of the World (2006), he turned to the 18th and 19th centuries to sketch a history and theory of scientific knowledge. Aimed at a generalist audience, Dear’s simple prose belied serious philosophical ambitions. Science, Dear argued, has two aspects: “natural philosophy,” the quest to understand the true nature of the universe, and “instrumentality,” the applied skills and technologies that allow us to manipulate the world for human advantage. Both strands are ancient, but the innovation of the phenomenon we call “science” was to yoke them together. As Francis Bacon wrote, “Human knowledge and human power meet in one; for where the cause is not known, the effect cannot be produced,” an insight typically abridged to “knowledge is power.” Or, in Bertrand Russell’s characteristically blunt phrase, science has two functions, “1. to enable us to know things, and 2., to enable us to do things.” So far, so conventional. But Dear took issue with this familiar story in one respect. Bacon’s formula implied that theory and practice could be fused in a single method. In fact, Dear argued, the quest to understand nature and the desire to manipulate it were coupled only loosely. They could come together, but they could also pull apart. Focusing on natural philosophy, the “knowing” half of the scientific circle, he used a series of case studies from cosmology, taxonomy, chemistry, electromagnetism, and quantum theory to show how theories changed over time, in dialogue with practice, but never reducible to it. Take the case of matter, the basic substrate of the physical world. In the 18th and 19th centuries, scientists not only disagreed about what it was, but also about how well it could be known. In 1789, the chemist Antoine Lavoisier dismissed speculation about the atomic composition of chemicals as “discussions entirely of a metaphysical nature,” as he sought to orient chemistry away from philosophical abstraction and toward laboratory results. But in the 19th century, atoms returned with a vengeance in the atomic chemistry of John Dalton, who wanted to explain the underlying structure of nature. It was not just that Dalton and Lavoisier had a different set of experimental results, or even a different theory, Dear showed. What counted as an explanation had changed. In arguing that scientific theories depended on their intelligibility to human beings with complex arrays of beliefs and commitments, Dear was in sympathy with science studies. Key figures such as the sociologist Steven Shapin emphasized the importance of psychological mechanisms like trust in the formation and acceptance of scientific ideas. But in focusing on the scientific pursuit of knowledge, not its politics or economics, Dear resisted the more cynical perspective of some of his colleagues. The Intelligibility of Nature strikes a very different note than Shapin’s collection of a few years later, Never Pure: Historical Studies of Science as If It Was Produced by People With Bodies, Situated in Time, Space, Culture, and Society, and Struggling for Credibility and Authority (2010), to name just one example. Walking a very fine line, Dear depicted science as driven at once by complex social dynamics and by the intellectual power of real discoveries. It was a testament not only to his own acumen but also to the vitality of the field that he was able to do so. Nearly two decades later, The World as We Know It returns to the questions broached in The Intelligibility of Nature. Like Dear’s earlier study, it begins with the Newtonian cosmos and ends with debates between Einstein and Bohr on quantum physics. Beyond its terminal figures, many of the same characters appear in both studies, including the naturalists John Ray and the Comte de Buffon; the chemists Étienne François Geoffroy, Antoine Lavoisier, and John Dalton; as well as Charles Darwin and Michael Faraday, among others. Its subject is nearly identical: As in The Intelligibility of Nature, The World as We Know It considers natural philosophy as opposed to instrumentality, here defined as the “desire to create a picture of what the world is really like — the world as God knows it — rather than simply having instrumental or operational control over it.” The two books also overlap in insights — and sometimes even in language. The reader who has learned in The Intelligibility of Nature that Buffon’s method of classifying animals “reflected his belief in the importance of the senses and empiricism in learning about nature (a doctrine associated with Newton and the philosopher John Locke)” will experience a sense of déjà vu on reading, in The World as We Know It, that the classification “reflects Buffon’s commitment to the epistemological stance of Newton and his philosophical underlaborer John Locke, who stressed the role of the senses in creating natural knowledge.” Later in the passage, we read that, “because of its stress on understanding the ways of life of animals in their environments, Buffon’s approach could almost be labeled (anachronistically) as ‘ecological.’” And again, “an anachronistic way of putting it would be to say that Buffon recommends an ecological mode of understanding.” Likewise, in The Intelligibility of Nature we read of Dalton that he was initially drawn to meteorology, and that: He did a bit of experimental work on these things, especially having to do with the water-holding capacity of gases, but his real interest lay in understanding what, at an underlying natural-philosophical level, was really going on physically.” Whereas, in The World as We Know It: He did experimental work on these things, especially concerning the water-holding capacity of gases — although not at a very refined level quantitatively — but he was continually trying to develop a theoretical conception of what was happening physically. The final full chapter of each book closes on the same resigned note. Intelligibility: These days, most serious work on the natural philosophical underpinnings and implications of quantum mechanics is performed not by physicists but by philosophers of science. Among scientific practitioners themselves, Bohr’s attempt to use instrumentality as sufficient grounds for a respectable science has met with a high degree of success. And again, in The World as We Know It: Bohr’s and Einstein’s concerns are now questions that are mostly discussed by philosophers of science rather than by physicists themselves. The marginalization of these sorts of questions amounts to the demise of natural philosophy, at least in physics, in the 20th century. Quantum mechanics “works,” and that’s good enough for most scientists who encounter it. Examples could be multiplied. When handling the same subject matter, some echoes are inevitable. Scholars should not feel that because they have written “Isaac Newton died in 1727” in one book, in the next they must describe him as perishing, expiring, or meeting his maker. But the repetitions of language and arguments (not to mention six reproduced images) threaded throughout The World as We Know It are more extensive than that. They should have been caught by Princeton University Press or its reviewers, and revised. Because the two books have so much in common, it is easy to see where they diverge. The World as We Know It is a less theoretical work than its predecessor. The sociology of knowledge that organized The Intelligibility of Nature has been reduced in scale and folded into readings and examples. The taut interplay between history and theory, which gave the earlier study so much interest, is there, but it is subtle. In the earlier book, the case studies demonstrated theoretical claims about the character and development of science. In the later work, each narrative of discovery is an end in itself. Insights emerge from the history, but they do not control the organization of the study. With the theory muted, it can be hard to understand the logic uniting Dear’s sprawling history of more than two centuries of scientific knowledge. The 16 brisk chapters cover an enormous amount of material. But the closer the volume edges to comprehensiveness, the more obvious the missing elements become. A chapter on “Institutions and Pedagogy,” describing the birth of the research university, illustrates the problem. Inserted roughly halfway through the book, the unnumbered chapter is designed as an “entr’acte,” in acknowledgement that it does not fit the study’s organization around scientific discoveries. Yet as Dear is well aware, no general history of the development of modern science can bracket its 19th-century institutionalization and professionalization. It was the 19th-century university, after all, that gave us the “scientist,” a term coined by the Cambridge philosopher William Whewell. Dear’s history of scientific discoveries implies a wider social and institutional history, but it remains largely subterranean, only occasionally extruded under the pressure of the narrative. It must be said that the balance is not all on the side of the earlier study. There are some advantages to the more historical, less theoretical organization of The World as We Know It. Dear’s accounts of paradigm shifts are remarkably lucid, no small accomplishment given that they span fields and centuries. He makes excellent use of the wealth of new scholarship on Darwin and his influences, to which he has himself contributed. It is satisfying to see puzzle pieces from Buffon’s natural history, Georges Cuvier’s animal taxonomy, Thomas Robert Malthus’s demography, and Charles Lyell’s geology recombined seamlessly in the Darwinian jigsaw. Likewise, Dear’s discussion of stellar nebulae, divided between chapters two and 15, shows vividly how Newton, Kant, Herschel, and Hubble reimagined insights and observations as they sought to discover whether the diffuse light that filtered through early telescopes was a glowing, gaseous substance or discrete but distant stars. Yet despite such pleasures, the book remains a more modest work than The Intelligibility of Nature. Dear has clearly not changed his views about the history of science. But in the two decades that have elapsed, the discipline and the world around it have changed, making it harder to write a sociologically and philosophically ambitious history of science for the general reader. That is a shame, because in the age of Silicon Valley and biotechnology, both the reciprocity and the tensions Dear identified between the epistemological and instrumental ambitions of science are more evident than ever. In recent years, some of the most exciting new books on the history of science in early modernity have focused precisely on this pressure point. Important studies such as Pamela H. Smith’s From Lived Experience to the Written Word (2022), James Poskett’s Horizons: The Global Origins of Modern Science (2022), and Vera Keller’s The Interlopers: Early Stuart Projects and the Undisciplining of Knowledge (2023) all shed new light on how early modern science negotiated the relationship between its instrumental and epistemological ambitions, or in Russell’s phrase, knowing and doing. There is every opportunity for a philosophically informed approach to draw new insights from this wealth of material. Dear, unfortunately, has not done so in The World as We Know It. But for future scholars of the history of science, his body of work over nearly four decades may provide just the model. Julianne Werlin is an associate professor of English at Duke University. Thanks for reading The Chronicle Review! Subscribe for free to receive new posts and support my work. Subscribe
Chicago entrepreneurs plan $250 million deep-tech fund
Jeremie Bacon and Garry Cooper will lead Senu Ventures with help from Chris Gladwin.
ISU leader: Regions need an AI plan
It’s a good idea for regions to develop an AI plan, as the disruptive technology is changing the local economy and how businesses operate, said Mike Howard, director of the Iowa State University Murray G. Bacon Center for AI Ethics in Business. “It’s really hitting pretty much every industry that you can imagine,” Howard said.…
I tried Ina Garten's breakfast sandwich with microwave eggs
Ina Garten's bacon, egg, and cheddar breakfast sandwich takes less than 15 minutes to make. Garten recommends cooking the eggs in the microwave.
UFC Vegas 121 Bonuses! Officer Hernandez Brings Home The Bacon
Raul Rosas Jr. punched his ticket to the bantamweight rankings last night (Sat., Sept. 26, 2026) at UFC Vegas 121 LIVE on Paramount+ from inside Meta Apex in Las Vegas, Nevada, earning a scary knockout win over veteran Raoni Barcelos in the main event of the evening (see it HERE). In addition to bantamweight headliner, […]
Eclipse Business Capital Adds Charlie Bacon to its Business Development Team
Eclipse Business Capital (EBC) added Charlie Bacon as a managing director.
Dueling State Approaches to Taxing Related Businesses: Explained
A recent Massachusetts decision called into question the dominant method for determining how to apportion a unitary group’s taxable income in combined filing states.
Some elected Republicans are pushing back on Defense Secretary Hegseth’s overhaul of the military
Kevin Bacon helps New York get ‘Footloose’ after bumping away restrictions on dancing in bars, shimmying into modern policy
In years past, the New York State Liquor Authority (SLA) required bar and restaurant applicants to disclose whether dancing would be permitted by patrons or
The End Of An Era: An Ode To The Business Building Saxby's
We will mourn those bacon grilled cheeses forever.
This rare Nebraska district backed Harris but sent a Republican to Congress. Can Democrats win here?
Retiring Rep. Don Bacon’s open seat pits fellow Republican and Omaha City Councilmember Brinker Harding against Democratic activist Denise Powell.
How China got caught in the crossfire of a US bacon fight
A dispute over animal welfare and pork production has become the latest flashpoint in America’s increasingly heated farm politics.
I got same breakfast at Denny's, Cracker Barrel, and IHOP: Winner
I tried Denny's for the first time and compared it to IHOP and Cracker Barrel. The best breakfast chain had value, plus great bacon and pancakes.
What is Political Courage?
It’s more complicated than just bucking one’s party or president. What I learned from Representatives Peter Meijer, Tom Suozzi, Don Bacon, and Jamie Raskin.
40 YEARS
Virginia Business celebrates 40 years as a leading statewide publication with new ownership by BridgeTower Media and expanded digital presence.
The 6 worst contracts in NBA free agency, including Trae Young's massive deal and a wild Lakers overpay
New lease on life for Governor Bacon Health Center
Delaware NeuroRehab has purchased a 57,000 square foot facility at the former Governor Bacon Health Center on the grounds of Fort Dupont in Delaware City.
Kevin Bacon reacts to “Footloose” soundtrack icon Bonnie Tyler’s death on his birthday (exclusive)
Bacon provides a statement to EW, calling Tyler “one of the great voices of rock.”
Kevin Bacon reacts to ‘Footloose’ soundtrack icon Bonnie Tyler’s death (exclusive)
Kevin Bacon has reacted to ‘Footloose’ soundtrack icon Bonnie Tyler’s death on his birthday in an exclusive statement to EW, after the ‘Holding Out for a Hero’ performer died July 8 at age 75.
2027 NFL Draft Summer Scouting Report: Caleb Bacon, LB, PSU
Penn State linebacker Caleb Bacon enters 2026 after a productive Iowa State career that included team captain honors, All-Big 12 recognition.
'We want you smiling' | Macon Bacon brings entertainment and community to Central Georgia for 9th season
House Republican Don Bacon says he wants 'pariah state' Russia booted from UN Security Council
Rep. Don Bacon reiterates his call for the United Nations to remove Russia from the Security Council, calling Russia a pariah state on social media.
Craig Bacon to lead U of A Department of Food Science
Having worked for Simmons Foods, Tyson Foods and Oscar Mayer, he brings an industry perspective to the university.
Tuesday’s primaries will set up midterm matchups for Nebraska, West Virginia
Retiring Rep. Don Bacon’s 2nd District is a top target for Democrats, while Democratic drama in the Senate primary could shake up GOP Sen. Pete Ricketts’ re-election race.
Business school grad connects finance, sustainability and agriculture
It was while applying to colleges that Thomas Hancock-Bacon realized the importance of approaching problems through an interdisciplinary lens. "I initially wanted to pursue organic agriculture, but I came to understand that if I wanted to create change at scale, I needed to engage with the systems that enable it. That meant learning how capital flows and how policy shapes outcomes," he says.
Kevin Bacon is back in Atlanta to film pilot for Hulu’s ‘Southern Bastards’
Kevin Bacon is filming a pilot for a Hulu drama in Atlanta, marking his return to Georgia as the region’s film industry navigates a slower period.
7 foods cardiologists love that won't bore you to tears — including some very clever swaps
You don't have to give up bacon and fries entirely, but occasionally swapping them for healthier foods or changing the way you prepare them can benefit your heart.
The Trump team’s puzzling ‘all is well’ message on the economy
After spending the early part of the Iran war trying to sell Americans on an economic message of short-term pain for long-term gain, President Donald Trump and his team have increasingly reverted to their previous posture: that of Kevin Bacon in “Animal House.”
The Boundless Deep: Young Tennyson, Science, and the Crisis of Belief by Richard Holmes
Pantheon Review by Walter Cummins The image of Alfred Tennyson I’ve carried for decades goes back to the childhood card game of Authors that depicts him with a stately continence sharpened by a jutting black beard. He’s formidable, his aura superior. Holmes opens his biography of the youthful Tennyson by describing the similar formality of the imposing Tennyson statue at Trinty College Cambridge, sharing the honor with other Trinity greats, including Isaac Newton, Francis Bacon, and Thomas Babington Macaulay. Holmes doesn’t want to chip away at that statue but rather reveal its inner youthful core of the man—tall, handsome, and talented but unformed, emerging from a disturbed family of addicted or insane male siblings and four unusual sisters struggling under a violent alcoholic clergyman father. Alfred was certainly statuesque, but would he end up a block of unformed stone like his equally promising brothers? He was youngest of three equally regarded Tennyson brothers at Cambridge, all bright, handsome, and talented, in fact Alfred regarded by some as less promising than his elders who also wrote poetry. Yet Alfred wrote one of his major poems, “The Kraken,” at twenty, revealing both his talent, his interest in geological forces, and the haunting creature that embodied his anxieties. While Holmes focuses on Tennyson of the 1830s and 1840s, he can’t tell his story without exploring his involvement with the Victorian intellectual upheaval. Tennyson was fascinated by new scientific perspectives, following the latest findings as soon as books and articles were published. He was especially taken with Charles Lyell’s deep studies of geology and the discovery of fossils and a timeline of the planet’s development that did much to question fundamental religious assumptions. The impact of these discoveries is reflected in Tennyson’s poetry and led to the crisis in belief he shared with so many contemporaries. He was especially taken by the cycles of destruction and renewal that informed the struggles he confronted in In Memoriam, Maud, and Idylls of the King. Tennyson was only one of the eventual major figures at Cambridge at the same time, young men just beginning to realize their potential. Charles Darwin was at Christ College, although there is no evidence that he and Tennyson even met as students or later in life. Yet evolution became significant in Tennyson’s thinking and the issues of his poetry. One of Tennyson’s best and most important Cambridge friends was Edward FitzGerald, who became the translator of The Rubáiyát of Omar Khayyám and in their on and off relationship served as Tennyson’s harshest critic. FitzGerald was also a friend of the novelist William Makepeace Thackeray, the two of them partying in Paris as undergraduates. That connection led to a friendship between Thackeray and Tennyson. Others who came to play significant roles in Tennyson’s life were Thomas Carlyle, the Brownings, and the Pre-Raphaelites. Tennyson’s deepest friend at college was Arthur Hallam, who at twenty wrote a glowing review of Tennyson’s first poetry collection, travelled on European adventures with him, and fell in love with his sister Emily. Hallam was also regarded as one more very promising Cambridge student. His sudden death at twenty-two in Vienna from a stroke while travelling with his father devastated many friends, but perhaps Tennyson most of all. He did not write immediate poems of grief but took years to compile those collected in In Memoriam A.H.H., published in 1850, almost twenty years after Hallam’s death For all of Tennyson’s early poetic successes and successes, Holmes reveals him as an often troubled young man suffering periods of depression, fearing planetary upheaval, concerned about supporting himself, disappointed in romances, and worried that he would inherit the family’s mental illness tendencies. Yet despite his seeming withdrawals, he was always writing poetry that he kept private and would not let go, constantly revising. 1850 became a transformative year for Tennyson. He finally consented to publishing In Memoriam with a last-minute prologue that acknowledged God and perhaps convinced the religious Emily Sellwood to marry him after years of pursuit.. He opened up to Emily, revealing his struggles with fears of depression and “weird seizures.” The devastating event of that time was the stillborn death of his unnamed first son. It shook him, but Emily’s faith brought them closer and convinced him to believe in an afterlife. Two later sons survived. With the death of William Wordworth in April of 1950, Tennyson was named poet laureate at age forty-one, reluctantly accepting. It’s as if Tennyson’s life split in half in that year. He lived another forty years, now a recognized success, with the prestige of being an official poet writing patriotic verse, wealthy and revered, no longer the insecure young man seeking an outlet for his immense talent. He earned a place in the Authors deck, now dignified and in 1884 elevated to the peerage as Arthur, Lord Tennyson. Richard Holmes is the author of twenty previous books on the Romantics and Victorians, several of which received awards. The Boundless Deep was shortlisted for the 2025 Baillie Gifford Prize for Non-Fiction. He captures the complex vicissitudes of Tennyson’s youth, illustrated by frequent excerpts from the poetry, placing that life in the full context of the shattering discoveries that led to an upheaval of thought in the Victorian age.
I made a Michelin-starred chef's version of a McDonald's McMuffin
The Michelin-starred chef's bacon and egg muffin was crunchy, cheesy, and moist. It tasted way better than a McDonald's McMuffin breakfast sandwich.
Republican Rep. Bacon asks for ‘simple, clear, unified message’ from White House on the war’s objectives
'The Simpsons' showrunner breaks down 'The Pitt' stars, Kevin Bacon, and other cameos in historic 800th episode
'The Simpsons' showrunner Matt Selman takes EW on a deep dive into the show's historic 800th episode, breaking down all those Easter eggs and explaining the cameos from 'The Pitt' stars, Kevin Bacon, and Quinta Brunson.
Nostalgic breakfast restaurant chain sells business after 78 years
There is something deeply comforting about a classic country-style breakfast with all the staples: stacks of pancakes drenched in syrup, fried eggs, home fries, bacon, sausage, and, of course, warm buttermilk biscuits. For many families, sharing a hearty breakfast on a cozy morning is an American ...
Former State Sen. Brett Lindstrom out of Nebraska’s 2nd District GOP race
Omaha City Councilman Brinker Harding is now the likely GOP nominee to defend the seat Bacon holds in the 2nd District.
GOP congressman splits with Trump over Greenland 'buffoonery'
In an interview, GOP Rep. Don Bacon slammed the president's efforts to take over Greenland, warning it could lead to his impeachment.
Can the Browns get their coaching search right?: Thursday’s Sports 4 CLE
Check out today's show, brought to you by Tri-C, live at 4 p.m., or watch later on as host Dave Bacon leads discussions on the big issues in Cleveland sports.
Kevin Bacon tears up in emotional tribute to 'A Few Good Men' director Rob Reiner: 'I'm not sure how to do this'
Kevin Bacon has happy memories of his time making the 1992 movie 'A Few Good Men," especially of late director Rob Reiner.
Oklahoma doctor explains health risks of processed meats
Health experts warn processed meats like bacon and hot dogs are linked to higher risks of cancer, heart disease, stroke and obesity, while unprocessed meats are healthier choices.
Sunburn — The morning read of what’s hot in Florida politics
Commentary and links on Florida politics as crisp as your morning bacon.
Lawmakers explain their bipartisan efforts to tackle rising health insurance premiums
'Common Ground': Reps. Tom Suozzi, D-N.Y., and Don Bacon, R-Neb., discuss their efforts to make health insurance more affordable and prevent premium spikes on 'Special Report.'
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.