Susan Blackmore

Last updated

Susan Blackmore
Susan Blackmore (2014).jpg
Blackmore in 2014
Born
Susan Jane Blackmore

(1951-07-29) 29 July 1951 (age 72)
London, England, U.K.
Education St Hilda's College, Oxford
University of Surrey
Occupation(s) Freelance writer, lecturer, broadcaster
Spouses
(m. 1977;div. 2009)
(m. 2010)
Children2
Website www.susanblackmore.co.uk
Notes

Susan Jane Blackmore (born 29 July 1951) is a British writer, lecturer, sceptic, broadcaster, and a visiting professor at the University of Plymouth. Her fields of research include memetics, parapsychology, consciousness, and she is best known for her book The Meme Machine . She has written or contributed to over 40 books and 60 scholarly articles and is a contributor to The Guardian newspaper. [1]

Contents

Career

In 1973, Susan Blackmore graduated from St Hilda's College, Oxford, with a BA (Hons) degree in psychology and physiology. She received an MSc in environmental psychology in 1974 from the University of Surrey. In 1980, she earned a PhD in parapsychology from the same university; her doctoral thesis was entitled "Extrasensory Perception as a Cognitive Process." [2] In the 1980s, Blackmore conducted psychokinesis experiments to see if her baby daughter, Emily, could influence a random number generator. The experiments were mentioned in the book to accompany the TV series Arthur C. Clarke's World of Strange Powers. [3] Blackmore taught at the University of the West of England in Bristol until 2001. [4] After spending time in research on parapsychology and the paranormal, [5] her attitude towards the field moved from belief to scepticism. [6] [7] In 1987, Blackmore wrote that she had an out-of-body experience shortly after she began running the Oxford University Society for Psychical Research (OUSPR): [8] [9]

Within a few weeks I had not only learned a lot about the occult and the paranormal, but I had an experience that was to have a lasting effect on me—an out-of-body experience (OBE). It happened while I was wide awake, sitting talking to friends. It lasted about three hours and included everything from a typical "astral projection," complete with a silver cord and duplicate body, to free-floating flying, and finally to a mystical experience. It was clear to me that the doctrine of astral projection, with its astral bodies floating about on astral planes, was intellectually unsatisfactory. But to dismiss the experience as "just imagination" would be impossible without being dishonest about how it had felt at the time. It had felt quite real. Everything looked clear and vivid, and I was able to think and speak quite clearly.

In a New Scientist article in 2000, she again wrote of this:

It was just over thirty years ago that I had the dramatic out-of-body experience that convinced me of the reality of psychic phenomena and launched me on a crusade to show those closed-minded scientists that consciousness could reach beyond the body and that death was not the end. Just a few years of careful experiments changed all that. I found no psychic phenomena—only wishful thinking, self-deception, experimental error and, occasionally, fraud. I became a sceptic. [10] [11]

She is a Fellow of the Committee for Skeptical Inquiry (formerly CSICOP) [12] and in 1991, was awarded the CSICOP Distinguished Skeptic Award. [4]

In an article in The Observer on sleep paralysis Barbara Rowland wrote that Blackmore, "carried out a large study between 1996 and 1999 of 'paranormal' experiences, most of which clearly fell within the definition of sleep paralysis." [13]

Blackmore at The Amaz!ng Meeting workshop in 2013 Susan Blackmore asks a question.JPG
Blackmore at The Amaz!ng Meeting workshop in 2013

Blackmore has done research on memes (which she wrote about in her popular book The Meme Machine) and evolutionary theory. Her book Consciousness: An Introduction (2004), is a textbook that broadly covers the field of consciousness studies. [14] She was on the editorial board for the Journal of Memetics (an electronic journal) from 1997 to 2001, and has been a consulting editor of the Skeptical Inquirer since 1998. [15]

She acted as one of the psychologists who was featured on the British version of the television show Big Brother , [16] speaking about the psychological state of the contestants. She is a Patron of Humanists UK. [2]

Blackmore debated Christian apologist Alister McGrath in 2007, on the existence of God. In 2018 she debated Jordan Peterson on whether God is needed to make sense of life. [17]

In 2017, Blackmore appeared at the 17th European Skeptics Congress (ESC) in Old Town Wrocław, Poland. This congress was organised by the Klub Sceptyków Polskich (Polish Skeptics Club) and Český klub skeptiků Sisyfos (Czech Skeptic's Club). At the congress she joined Scott Lilienfeld, Zbyněk Vybíral and Tomasz Witkowski on a panel on skeptical psychology which was chaired by Michael Heap. [18]

Memetics and religious culture

External videos
Susan Blackmore 1.jpg
Nuvola apps kaboodle.svg What are memes?, Web of Stories

Susan Blackmore has made contributions to the field of memetics. [19] The term meme was coined by Richard Dawkins in his 1976 book The Selfish Gene . In his foreword to Blackmore's book The Meme Machine (1999), Dawkins said, "Any theory deserves to be given its best shot, and that is what Susan Blackmore has given the theory of the meme." [20] Other treatments of memes, that cite Blackmore, can be found in the works of Robert Aunger: The Electric Meme, [21] and Jonathan Whitty: A Memetic Paradigm of Project Management. [22]

Blackmore's treatment of memetics insists that memes are true evolutionary replicators, a second replicator that like genetics is subject to the Darwinian algorithm and undergoes evolutionary change. [23] Her prediction on the central role played by imitation as the cultural replicator and the neural structures that must be unique to humans in order to facilitate them have recently been given further support by research on mirror neurons and the differences in extent of these structures between humans and the presumed closest branch of simian ancestors. [24]

At the February 2008 TED conference, Blackmore introduced a special category of memes called temes. Temes are memes which live in technological artifacts instead of the human mind. [25]

Blackmore has written critically about both the flaws and redeeming qualities of religion, having said, [26] [2]

All kinds of infectious memes thrive in religions, in spite of being false, such as the idea of a creator god, virgin births, the subservience of women, transubstantiation, and many more. In the major religions, they are backed up by admonitions to have faith not doubt, and by untestable but ferocious rewards and punishments."

...most religions include at least two aspects which I would be sorry to lose. First is the truths that many contain in their mystical or spiritual traditions; including insights into the nature of self, time and impermanence [...] The other is the rituals that we humans seem to need, marking such events as birth, death, and celebrations. Humanism provides a non-religious alternative and I have found the few such ceremonies I have attended to be a refreshing change from the Christian ones of my upbringing. I am also glad that these ceremonies allow for an eclectic mixture of songs, music and words. In spite of my lack of belief I still enjoy the ancient hymns of my childhood and I know others do too. We can and should build on our traditions rather than throwing out everything along with our childish beliefs.

In September 2010, Blackmore wrote in The Guardian that she no longer refers to religion simply as a "virus of the mind", "unless we twist the concept of a 'virus' to include something helpful and adaptive to its host as well as something harmful, it simply does not apply." Blackmore modified her position when she saw beneficial effects of religion, such as data correlating higher birth rates with the frequency of religious worship, and that "religious people can be more generous, and co-operate more in games such as the Prisoner's Dilemma, and that priming with religious concepts and belief in a 'supernatural watcher' increase the effects". [27] [28]

Personal life

Blackmore is an advocate of secular spirituality, an atheist, a humanist, and a practitioner of Zen, although she identifies herself as "not a Buddhist" because she is not prepared to go along with any dogma. [29] [30] Blackmore is a patron of Humanists UK. [31] She is an honorary associate of the National Secular Society. [32]

On 15 September 2010, Blackmore, along with 54 other public figures, signed an open letter published in The Guardian , stating their opposition to Pope Benedict XVI's state visit to the UK. [33]

Regarding her personal view on a scientific understanding of consciousness, she considers herself to be an illusionist; she believes phenomenal consciousness is an "illusion" and "grand delusion". [34] [35]

She is married to the writer Adam Hart-Davis. [16] Blackmore endured a bout of chronic fatigue syndrome in 1995. [1]

Publications

Blackmore at QED 2016 talking about out-of-body experiences. QED 20161015 182.jpg
Blackmore at QED 2016 talking about out-of-body experiences.

Books

Selected articles

Related Research Articles

A meme is an idea, behavior, or style that spreads by means of imitation from person to person within a culture and often carries symbolic meaning representing a particular phenomenon or theme. A meme acts as a unit for carrying cultural ideas, symbols, or practices, that can be transmitted from one mind to another through writing, speech, gestures, rituals, or other imitable phenomena with a mimicked theme. Supporters of the concept regard memes as cultural analogues to genes in that they self-replicate, mutate, and respond to selective pressures. In popular language, a meme may refer to an Internet meme, typically an image, that is remixed, copied, and circulated in a shared cultural experience online.

Memetics is a theory of the evolution of culture based on Darwinian principles with the meme as the unit of culture. The term "meme" was coined by biologist Richard Dawkins in his 1976 book The Selfish Gene, to illustrate the principle that he later called "Universal Darwinism". All evolutionary processes depend on information being copied, varied, and selected, a process also known as variation with selective retention. The information that is copied is called the replicator, and genes are the replicator for biological evolution. Dawkins proposed that the same process drives cultural evolution, and he called this second replicator the "meme". He gave as examples, tunes, catchphrases, fashions, and technologies. Like genes, memes are selfish replicators and have causal efficacy; in other words, their properties influence their chances of being copied and passed on. Some succeed because they are valuable or useful to their human hosts while others are more like viruses.

<span class="mw-page-title-main">Parapsychology</span> Study of paranormal and psychic phenomena

Parapsychology is the study of alleged psychic phenomena and other paranormal claims, for example, those related to near-death experiences, synchronicity, apparitional experiences, etc. Criticized as being a pseudoscience, the majority of mainstream scientists reject it. Parapsychology has also been criticised by mainstream critics for claims by many of its practitioners that their studies are plausible despite a lack of convincing evidence after more than a century of research for the existence of any psychic phenomena.

Parapsychology is a field of research that studies a number of ostensible paranormal phenomena, including telepathy, precognition, clairvoyance, psychokinesis, near-death experiences, reincarnation, and apparitional experiences.

<span class="mw-page-title-main">Society for Psychical Research</span> UK nonprofit organisation

The Society for Psychical Research (SPR) is a nonprofit organisation in the United Kingdom. Its stated purpose is to understand events and abilities commonly described as psychic or paranormal. It describes itself as the "first society to conduct organised scholarly research into human experiences that challenge contemporary scientific models." It does not, however, since its inception in 1882, hold any corporate opinions: SPR members assert a variety of beliefs with regard to the nature of the phenomena studied.

<span class="mw-page-title-main">Telepathy</span> Psychic ability

Telepathy is the purported vicarious transmission of information from one person's mind to another's without using any known human sensory channels or physical interaction. The term was first coined in 1882 by the classical scholar Frederic W. H. Myers, a founder of the Society for Psychical Research (SPR), and has remained more popular than the earlier expression thought-transference.

<span class="mw-page-title-main">Psychic</span> Person claiming extrasensory perception abilities

A psychic is a person who claims to use powers rooted in parapsychology such as extrasensory perception (ESP) to identify information hidden from the normal senses, particularly involving telepathy or clairvoyance, or who performs acts that are apparently inexplicable by natural laws, such as psychokinesis or teleportation. Although many people believe in psychic abilities, the scientific consensus is that there is no proof of the existence of such powers, and describes the practice as pseudoscience. The word "psychic" is also used as an adjective to describe such abilities.

<span class="mw-page-title-main">Out-of-body experience</span> Phenomenon in which the soul (astral body) is said to exit the physical body

An out-of-body experience is a phenomenon in which a person perceives the world from a location outside their physical body. An OBE is a form of autoscopy, although this term is more commonly used to refer to the pathological condition of seeing a second self, or doppelgänger.

Paranormal events are purported phenomena described in popular culture, folk, and other non-scientific bodies of knowledge, whose existence within these contexts is described as being beyond the scope of normal scientific understanding. Notable paranormal beliefs include those that pertain to extrasensory perception, spiritualism and the pseudosciences of ghost hunting, cryptozoology, and ufology.

<span class="mw-page-title-main">Scientific skepticism</span> Questioning of claims lacking empirical evidence

Scientific skepticism or rational skepticism, sometimes referred to as skeptical inquiry, is a position in which one questions the veracity of claims lacking empirical evidence. In practice, the term most commonly refers to the examination of claims and theories that appear to be beyond mainstream science, rather than the routine discussions and challenges among scientists. Scientific skepticism differs from philosophical skepticism, which questions humans' ability to claim any knowledge about the nature of the world and how they perceive it, and the similar but distinct methodological skepticism, which is a systematic process of being skeptical about the truth of one's beliefs.

<span class="mw-page-title-main">Astral projection</span> Interpretation of out-of-body experiences

Astral projection is a term used in esotericism to describe an intentional out-of-body experience (OBE) that assumes the existence of a subtle body, known as the astral body or body of light, through which consciousness can function separately from the physical body and travel throughout the astral plane.

A debunker is a person or organization that exposes or discredits claims believed to be false, exaggerated, or pretentious. The term is often associated with skeptical investigation of controversial topics such as UFOs, claimed paranormal phenomena, cryptids, conspiracy theories, alternative medicine, religion, or exploratory or fringe areas of scientific or pseudoscientific research.

In parapsychology, psychometry, also known as token-object reading, or psychoscopy, is a form of extrasensory perception characterized by the claimed ability to glean accurate knowledge of an object's history by making physical contact with that object. Supporters assert that an object may have an energy field that transfers knowledge regarding that object's history.

<span class="mw-page-title-main">Marcello Truzzi</span> American sociologist (1935–2003)

Marcello Truzzi was an American sociologist and academic who was professor of sociology at New College of Florida and later at Eastern Michigan University, founding co-chairman of the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP), a founder of the Society for Scientific Exploration, and director for the Center for Scientific Anomalies Research.

<span class="mw-page-title-main">Chris French</span> Psychologist specialising in paranormal beliefs (born 1956)

Christopher (Chris) Charles French is a British psychologist who is prominent in the field of anomalistic psychology, with a focus on the psychology of paranormal beliefs and anomalous experiences. In addition to his academic activities, French frequently appears on radio and television to provide a skeptical perspective on paranormal claims.

<span class="mw-page-title-main">Stanley Krippner</span>

Stanley Krippner is an American psychologist and parapsychologist. He received a B.S. degree from the University of Wisconsin–Madison in 1954 and M.A. (1957) and Ph.D. (1961) degrees from Northwestern University.

<span class="mw-page-title-main">James Alcock</span> Canadian educator (born 1942)

James E. Alcock is Professor emeritus (Psychology) at York University (Canada). Alcock is a noted critic of parapsychology and a Fellow and Member of the Executive Council for the Committee for Skeptical Inquiry. He is a member of the Editorial Board of The Skeptical Inquirer, and a frequent contributor to the magazine. He has also been a columnist for Humanist Perspectives Magazine. In 1999, a panel of skeptics named him among the two dozen most outstanding skeptics of the 20th century. In May 2004, CSICOP awarded Alcock CSI's highest honor, the In Praise of Reason Award. The author of several books and peer reviewed journal articles, Alcock is also an amateur magician and a member of the International Brotherhood of Magicians.

In psychology, anomalistic psychology is the study of human behaviour and experience connected with what is often called the paranormal, with few assumptions made about the validity of the reported phenomena.

<span class="mw-page-title-main">Telekinesis</span> Influencing of objects without physical interaction

Telekinesis is a hypothetical psychic ability allowing an individual to influence a physical system without physical interaction. Experiments to prove the existence of telekinesis have historically been criticized for lack of proper controls and repeatability. There is no reliable evidence that telekinesis is a real phenomenon, and the topic is generally regarded as pseudoscience.

Piet Hein Hoebens was a Dutch journalist, skeptic, and critic of parapsychology.

References

  1. 1 2 Lisman, S.R.; Dougherty, K. (2007). Chronic Fatigue Syndrome For Dummies. John Wiley & Sons. p.  298. ISBN   9780470117729.
  2. 1 2 3 "Distinguished Supporters: Dr Susan Blackmore". British Humanist Association website. Retrieved 19 July 2013.
  3. John Fairley; Simon Welfare (1984). Arthur C. Clarke's world of strange powers. Putnam. p. 91. ISBN   978-0-399-13066-3.
  4. 1 2 "A Who's Who of Media Skeptics: Skeptics or Dogmatists?". Skeptical Investigations website. Association for Skeptical Investigations. Archived from the original on 17 April 2008.
  5. Blackmore 1986, p. 163.
  6. Berger, R.E. (April 1989). "A Critical Examination of the Blackmore Psi Experiments". The Journal of the American Society for Psychical Research . 83: 123–144.
  7. Blackmore 1986, p. 249.
  8. Blackmore, S. (1987). "The Elusive Open Mind". Skeptical Inquirer . 11 (3): 125–135.
  9. Carroll, R. (11 January 2011). "out-of-body experience (OBE) [online]". The Skeptic's Dictionary: A Collection of Strange Beliefs, Amusing Deceptions, and Dangerous Delusions. John Wiley & Sons. pp.  270–271 (print). ISBN   9781118045633.
  10. Blackmore, S. (2000). "First person—into the unknown". New Scientist. 4: 55.
  11. Lamont, P. (October 2007). "Paranormal belief and the avowal of prior scepticism". Theory & Psychology . 17 (5): 681–96. doi:10.1177/0959354307081624. S2CID   21749711.
  12. "CSI Fellows and Staff". Committee for Skeptical Inquiry website. Retrieved 19 July 2013.
  13. Rowlands, B. (17 November 2001). "In the dead of the night". The Observer . Retrieved 24 July 2013.
  14. Saunders, G. (December 2003). "Is Consciousness Insoluble?". Scientific and Medical Review. The Scientific and Medical Network. Archived from the original (book review of Consciousness: An Introduction) on 1 May 2008.
  15. "Curriculum Vitae". Susan Blackmore official website. 15 January 2013. Retrieved 19 July 2013.
  16. 1 2 Susan Blackmore at IMDb
  17. "Unbelievable? Jordan Peterson vs Susan Blackmore: Do we need God to make sense of life?". premierchristianradio.com. Premier Christian Radio. 9 June 2018. Archived from the original on 29 October 2018. Retrieved 29 October 2018.
  18. Gerbic, Susan (9 February 2018). "Skeptical Adventures in Europe, Part 2". www.csicop.org. Committee for skeptical inquiry. Retrieved 29 April 2018.
  19. Aunger, R. (2000). Darwinizing Culture: The Status of Memetics as a Science. Oxford University Press. ISBN   9780192632449.
  20. Dawkins, Richard. Foreword. In Blackmore (1999), p. xvi.
  21. Aunger, R. (2002). The Electric Meme: A New Theory of How We Think. Simon and Schuster. ISBN   9780743201506.
  22. Whitty, J. (2005). "A memetic paradigm of project management" (PDF). International Journal of Project Management. 23 (8): 575–83. CiteSeerX   10.1.1.513.2861 . doi:10.1016/j.ijproman.2005.06.005 . Retrieved 19 July 2013.
  23. "Susan Blackmore: Memetic Evolution". Evolution: "The Minds Big Bang" (video). 2001. PBS. WGBH.
  24. Iacoboni, M. (2005). "Chapter 2: Understanding Others: Imitation, Language and Empathy". In Hurley, S.; Chater, N. (eds.). Perspectives on Imitation: From Neuroscience to Social Science. Vol. I: Mechanisms of Imitation and Imitation in Animals. Cambridge, MA: MIT Press. pp.  77–100. ISBN   9780262582506.
  25. Zetter, K. (29 February 2008). "Humans Are Just Machines for Propagating Memes". Wired website .
  26. Blackmore, S. (2002). "Zen into Science". In Rhawn, R. (ed.). Neurotheology: Brain, Science, Spirituality, Religious Experience. San Jose, CA: University Press. pp. 159–161. ISBN   9780971644588.
  27. Blume, M. (2011). "God in the Brain? How Much Can "Neurotheology" Explain?". In Becker, P.; Diewald, U. (eds.). Zukunftsperspektiven Im Theologisch-naturwissenschaftlichen Dialog (in German and English). Göttingen, Germany: Vandenhoeck & Ruprecht. pp.  306–14. ISBN   9783525569573.
  28. Blackmore, S. (16 September 2010). "Why I no longer believe religion is a virus of the mind". The Guardian. London. Retrieved 20 July 2013.
  29. Blackmore, S.; Jacobsen, S.D. (22 April 2014). "Dr. Susan Blackmore, Visiting Professor, University of Plymouth". In-Sight (4.A): 91–105.
  30. Paulson, S. (interviewer) (31 October 2012). "Susan Blackmore on Zen Consciousness". To the Best of Our Knowledge . NPR. Wisconsin Public Radio. Archived from the original on 28 November 2013. Transcript for Susan Blackmore uncut.{{cite episode}}: |first= has generic name (help)
  31. "Dr. Susan Blackmore". Humanists UK. Retrieved 30 September 2017.
  32. "National Secular Society Honorary Associates". National Secular Society. Retrieved 31 July 2019.
  33. "Letters: Harsh judgments on the pope and religion". The Guardian . London. 15 September 2010. Retrieved 20 July 2013.
  34. Susan Blackmore (14 September 2017). Consciousness: a Very Short Introduction. Oxford University Press. pp. 130–. ISBN   978-0-19-879473-8. My own view is this. Consciousness is an illusion: an enticing and compelling illusion [...] This, I suggest, is how the grand delusion of consciousness comes about.
  35. Blackmore, Susan (2016). "Delusions of consciousness". Journal of Consciousness Studies. 23 (11–12): 52–64. Frankish's illusionism aims to replace the hard problem with the illusion problem; to explain why phenomenal consciousness seems to exist and why the illusion is so powerful. My aim, though broadly illusionist, is to explain why many other false assumptions, or delusions, are so powerful.