The uncomfortable comfort zone

Whenever we achieve the satisfaction of our expectations and anxiety dissolves, we feel as if we were in a comfort zone – safe, complete, free from risks and in peace with ourselves. We might even have a little taste of heaven when we feel that we have fulfilled our duty. And as a fact, scientists are entitled to this kind of reward… but not for too long! In science, to enter a comfort zone can be as pleasant as dangerous. On one hand we may have a safe ground available to develop new modes of reasoning, protocols and theories. And on the other, we may stay stuck in a conventional but fragile ground, missing opportunities to reveal novel secrets or to address edge issues. ... The community of HD researchers seems to have entered a new comfort zone when nanostructures were found in HD. Nanostructures have been raised to the level of ultimate evidence doing away with Avogadro’s limit and leading homeopathy and HD research into mainstream science. We really should enjoy this moment and collect more information about the HD phenomenon. However, we must be wary to not fall into a trap.

Salvaging Utopia: Lessons for (and from) the Left in Rivers Solomon’s An Unkindness of Ghosts (2017), The Deep (2019), and Sorrowland (2021)

In response to this special issue’s question of whether mainstream science fiction has become stuck in presentism and apocalypticism, this article examines how utopia is expressed and salvaged in the work of Rivers Solomon. Using three of Solomon’s novels and the theoretical lenses of black utopia studies and salvage-Marxism, I suggest that scholars and activists should approach this question from a different perspective. While Solomon’s novels may seem dystopian from the perspective of liberalism or whiteness, they can also clearly be placed within the long, if marginalized, history of leftist and black utopian thought. Likewise, where the ‘traditional’ utopia (a concept I interrogate) is often imagined as grounded in hope and futurity, black utopia and salvage-Marxism reject these concepts as counterproductive to the actual work of social justice and utopia-building. Despite their presentism and apocalypticism, then, I argue Solomon’s novels are very much utopian: they simply locate their utopian desire in radical kinship and salvage, rather than universalism or futurity.

Seeing Matters: The Remarkable Relevance of the Object-Representation Relationship to Science … and to Society!

The basic relationship between consciously-experienced representations, and material objects they represent, is hotly debated in some circles. But is it practically important? To investigate this, I introduce new symbolic notation, capable of labelling object, brain-perception, and conscious representation. Simple physics-based reasoning argues against identity of object and representation (rejecting e.g., direct realism). Nevertheless, a pivotal concern of the direct-realism school remains: how do we have knowledge of the world, if it’s only experienced indirectly? I sketch an indirect-school response, and review recent theoretical results showing how it simply doesn’t work in the dynamically-conventional setting (which is the hallmark of modern mainstream science). After illustrating how dynamically-conventional dysfunctions affect the foundations of science itself, I point to an experimentally-based resolution of knowledge-problems (and of the direct/indirect debate itself). Because the foundational problems for science affect its standing in society (for example, in its conflict with postmodernist ‘post-Truth’), the object-representation debate does turn out to have a practical significance, far beyond its conventional, academic/abstract/technical, framing.

Moral Psychopharmacology Needs Moral Inquiry: The Case of Psychedelics

The revival of psychedelic research coincided and more recently conjoined with psychopharmacological research on how drugs affect moral judgments and behaviors. This article makes the case for a moral psychopharmacology of psychedelics that examines whether psychedelics serve as non-specific amplifiers that enable subjects to (re-)connect with their values, or whether they promote specific moral-political orientations such as liberal and anti-authoritarian views, as recent psychopharmacological studies suggest. This question gains urgency from the fact that the return of psychedelics from counterculture and underground laboratories to mainstream science and society has been accompanied by a diversification of their users and uses. We propose bringing the pharmacological and neuroscientific literature into a conversation with historical and anthropological scholarship documenting the full spectrum of moral and political views associated with the uses of psychedelics. This paper sheds new light on the cultural plasticity of drug action and has implications for the design of psychedelic pharmacopsychotherapies. It also raises the question of whether other classes of psychoactive drugs have an equally rich moral and political life.

What might interoceptive inference reveal about consciousness?

The mainstream science of consciousness offers a few predominate views of how the brain gives rise to awareness. Chief among these are the Higher Order Thought Theory, Global Neuronal Workspace Theory, Integrated Information Theory, and hybrids thereof. In parallel, rapid development in predictive processing approaches have begun to outline concrete mechanisms by which interoceptive inference shapes selfhood, affect, and exteroceptive perception. Here, we consider these new approaches in terms of what they might offer our empirical, phenomenological, and philosophical understanding of consciousness and its neurobiological roots.

Science education against the rise of fascist and authoritarian movements: towards the development of a pedagogy for democracy

In the twenty-first century, the rise and support of fascism-related views threaten freedom of speech, freedom of sexual orientation, religious tolerance and progressive agendas that advocate equity. We argue that mainstream science education generally does not, but should, educate students against fascism-related views—such as racism, sexism, homophobia and religious intolerance—with a view to strengthening mutual respect and the common good. We argue some science teaching practices are found to be suitable to fascism-like ideologies (e.g. race in genetics teaching), and that the use of the concept of ‘scientific literacy’ has focused on neoliberal possessive individualism. As a consequence, mainstream science education overlooks the development of sympathy, altruism and interpersonal skills. We also discuss the activity of science education in authoritarian, undemocratic regimes in history, showing that fascist regimes have long used ‘apolitical’ scientists’ achievements to establish and expand regimes’ intolerant and violent ideologies. We use that historical relationship to argue fascism is science education’s business. Given the fear that current political discourses in many countries are again swinging towards fascism, we outline potential pathways for science education which focus on the social and emotional development of students. We argue that to develop a pedagogy for democracy, that attends to equity and social justice, it is imperative it enables pupils to develop at a psychological level with diverse others, including through their own agency. This pedagogy builds on critical pedagogies.

From the margins to the mainstream: deconstructing science communication as a white, Western paradigm

In this commentary we are concerned with what mainstream science communication has neglected through cultural narrowness and ambient racism: other practitioners, missing audiences, unvalued knowledge, unrecognised practices. We explore examples from First Nations Peoples in the lands now known as Australia, from Griots in West Africa and from People's Science Movements in India to help us reimagine science communication. To develop meaningfully inclusive approaches to science communication, we argue there is an urgent need for the ‘mainstream’ to recognise, value and learn from science communication practices that are all too often seen as at ‘the margins’ of this field.