Science Delusion [Anglais] [Broché]

For those of us who are suspicious of the claims of materialism it's astonishing, and also heartening, to hear a scientist agree that it's a hidebound ideology, dismiss the belief in determinism as a 'delusion' and call on the 'high priests' of science to abandon their 'fantasy of omniscience'.

This all sounds rather rhetorical, and the title seems to have been chosen as a counterblast to Richard Dawkins. Actually this is as polemical as his language gets; the book certainly has little about religion. For the most part it's a dispassionate expose of materialism's failures, and a plea for scientists to open up to new thinking. Despite his reputation as a heretic, gained from his controversial theory of morphic resonance and his psychic research, Sheldrake has impeccable credentials as a biochemist - Cambridge, Harvard, ground-breaking research and a stint in India helping to develop high-yield crops - that demand respect.

Sheldrake identifies ten core beliefs that scientists take for granted: that people and animals are complex mechanisms rather than goal-driven organisms; that matter is unconscious and human consciousness an illusion; that the laws of nature are fixed; that nature is purposeless; that all biological inheritance is carried via material structures like genes, and so on. Each is the basis of a chapter, in which he draws attention to unresolved tensions, problems and dilemmas. Most scientists think these will eventually be ironed out. However Sheldrake argues they are symptoms of a deeper malaise, and that the failure of the materialist model to make good on its predictions will eventually lead to its demise.

A key idea for Sheldrake is the existence of information fields that act as a kind of universal memory. Once a form or activity has come into being it provides the blueprint for other similar effects, which may then multiply with ease. The classic example is the formation of crystals, for which Sheldrake has elsewhere provided evidence, but in principle he thinks it can apply to anything, from the development of organisms to the acquisition of new skills.

This has implications for cosmology, he believes. Far from being set in stone since the Big Bang, nature's laws should be considered as evolving habits that grow stronger through repetition; the universe is an ongoing creative process, of which human creativity is part. In biology the machine metaphors beloved of materialist thinkers are misleading, he insists. No machine starts from small beginnings, grows, forms new structures within itself and then reproduces itself. Yet plants and animals do this all the time and to many people - especially those like pet owners and gardeners who deal with them on a daily basis - it's 'blindingly obvious' that they are living organisms. For scientists to see them as machines propelled only by ordinary physics and chemistry is an act of faith.

Despite the excitement over gene science in the past two decades, and the $100 billion biotechnology boom that it fuelled, only a very limited genetic basis has been discovered for human disease, he points out. The genes associated with development have turned out to be almost identical in mice, humans, flies and reptiles, offering no insights as to why these forms differ so dramatically.

On the subject of consciousness Sheldrake points out that even materialists can't decide what causes it, which is why there are so many rival theories. He quotes Galen Strawson, himself a materialist, who is scathing about the way fellow philosophers are willing to deny the reality of their own experience - testament to the power of the materialist faith. He approves Strawson's interest in panspychism, the doctrine that all matter is invested with mental as well as physical aspects.

There is just one chapter on psychic research: this covers telepathy and precognition, with especial focus on animal telepathy. (The sense of being stared at is covered in a chapter on consciousness.) There is also a chapter on mechanistic medicine, in which he acknowledges its record of success, but questions whether it is the only kind that works.

This is a superb and timely book. My own academic research has convinced me that psychic phenomena genuinely occur, and that the rejection of it is driven largely by ideology and personal antipathy. That being the case, it's hard to conceive that the materialist model is the whole story. Most scientists will brush off Sheldrake's arguments as a persistence of discredited vitalism, but it may encourage some to be open about the more sympathetic views that Sheldrake claims they often express to him in private.

There's also a need for a book like this that's authoritative, wide ranging and accessible, and that challenges the materialist paradigm for the benefit of a wider audience. That applies especially to young people whose ideas have not yet been shaped by it, and their curiosity tamed and dulled as a result. It would be good to think that their generation may have a greater opportunity to question the prevailing dogmas and perhaps eventually forge a new science, one that describes more closely what humans observe and feel about their world.

(Robert McLuhan is author of Randi's Prize: What sceptics say about the paranormal, why they are wrong and why it matters)

This needs to be two separate reviews. One for past readers of Sheldrake, and one for newbies.

Newbies, you get three things here: *The historical background and philosophical/metaphysical background of contemporary scientific ideas. *A collection of areas of scientific thought which have EXPERIMENTAL EVIDENCE which challenge widely held assumptions. *Alternative theories which might explain the challenging evidence.

Some people make the mistake of dismissing the first two aspects of the book because they do not like the sound of the alternative theories. This is a demonstration of the primary complaint by Sheldrake that the materialist assumptions underpinning much of modern science are dogmatic, ideological, and unscientific. But if you have already made up your mind, don't bother reading the book.

For past readers of Sheldrake, you may have a similar experience to my own, which was to find much of the material to be a repeat of previous writings, with less detail than the originals because of the broader scope of this book.

However, I did find the discussion of reverse-time causation to be rather fresh and thought provoking, and if you have not read the updated editions of Sheldrake's work he has been producing in the last few years, then there will be some data that will be new to you.

Dr Rupert Sheldrake is a biologist with a distinguished track record as fellow of Clare College Cambridge where he served as Director of Studies in cell biology before heading up the Perrott-Warwick Project to investigate human abilities at Trinity College, Cambridge. He has published over 80 peer reviewed scientific papers and ten books. He studied natural sciences at Cambridge University where he got a double first in botany and biology. He then spent a year a Harvard studying the history and philosophy of Science before returning to Cambridge to take a Phd in biochemistry. His scientific credentials are sound, which makes the questions he poses in The Science Delusion worth considering. Having studied the science of living things for all of his academic life he has noticed that there is an interaction between consciousness and the structure of reality which fits uncomfortably alongside the reductionist assumptions of the neo-darwinist school of materialist biologists, led by Prof Richard Dawkins. The neo-Darwinists believe that life is simply a complex, but accidental, automation. It consists of chemical and physical interactions between purposeless particles and self-awareness is nothing more than a post hoc rationalization of predetermined outcomes ruled only by chance. The main thrust of their thesis is that life is a pointless and purposeless accident.

As a physicist I have long known that my intent when devising a quantum experiment can have a considerable impact on the results I observe, even to the extent of creating a past for an experimental particle which had a multiple range of possible histories until I decided to observe it. I am also aware that I can force instantaneous action on quantum entangled particles over vast distances in total defiance of the relativistic speed limit of light. As Sheldrake points out there is not one scientific approach to understanding the nature of the universe, there are three. For the very large we have Relativity, for the very small we have Quantum Mechanics and for the human sized we have Newtonian Mechanics, and these three systems do not agree. Once we get down to the level of single atoms and sub-atomic particles then quantum probabilities take over, but the moment we string together wires four atoms wide and 1 atom deep then the rules of Newtonian objects (Ohms Law) apply and the systems become determinist.

The problem Shedrake identifies for the neo-Darwinist school is that they are seeped in Newtonian thinking and fail to notice the role of the conscious observer in relativity and quantum mechanics. As a result they have created what is in effect an atheistic religion with its own dogmas and creeds. Sheldrake sees the issues of conscious purpose which arise when trying to reconcile the three viewpoints of science and in this book poses ten probing questions to address the boundaries between these conflicting areas of scientific knowledge. These range from asking life is simply a complex, mechanism of dead matter, through whether memories are storied and retrieved from in quantum fields (he names these fields as morphic fields), rather than as material traces in brain matter to sweeping questions such as are the laws of nature fixed or do they evolve by interactions with conscious observation? The book is a carefully argued investigation of the main articles of faith of the neo-Darwinist materialist religion and musters considerable evidence to suggest that their view is nowhere near a full explanation of universe. He also puts forward a series of challenging questions which offer ways of testing the currently accepted assumptions about hidden mysteries of nature and science in order to open up understanding of the greater mystery of the function of consciousness. He closes his discussion with these powerful words.
"The realization that the sciences do not know the fundamental answers leads to humility rather than arrogance and openness rather then dogmatism. Much remains to be discovered and rediscovered, including wisdom."

Although he is addressing issues at the forefront of modern physics Sheldrake is eminently readable and clear in his writing. A most enjoyable book which will challenge you to think again about the nature of conscious life.