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The first edition of this book profoundly challenged and divided students of philosophy, sociology, and the history of science when it was published in 1976. In this second edition, Bloor responds in a substantial new Afterword to the heated debates engendered by his book.
Television, the movies, and computer games fill the minds of their viewers with a daily staple of fantasy, from tales of UFO landings, haunted houses, and communication with the dead to claims of miraculous cures by gifted healers or breakthrough treatments by means of fringe medicine. The paranormal is so ubiquitous in one form of entertainment or another that many people easily lose sight of the distinction between the real and the imaginary, or they never learn to make the distinction in the first place. In this thorough review of pseudoscience and the paranormal in contemporary life, psychologist Terence Hines teaches readers how to carefully evaluate all such claims in terms of scientific evidence.Hines devotes separate chapters to psychics; life after death; parapsychology; astrology; UFOs; ancient astronauts, cosmic collisions, and the Bermuda Triangle; faith healing; and more. New to this second edition are extended sections on psychoanalysis and pseudopsychologies, especially recovered memory therapy, satanic ritual abuse, facilitated communication, and other questionable psychotherapies. There are also new chapters on alternative medicine, which is now marketed in our drug stores, and on environmental pseudoscience, with special emphasis on the evidence that certain technologies like cell phones or environmental agents like asbestos cause cancer.Finally, Hines discusses the psychological causes for belief in the paranormal despite overwhelming evidence to the contrary. This valuable, highly interesting, and completely accessible analysis critiques the whole range of current paranormal claims.
Continuation of the reference work that originated with Robert Dodsley, written and published each year, which records and analyzes the year’s major events, developments and trends in Great Britain and throughout the world. From the 1920s volumes of The Annual Register took the essential shape in which they have continued ever since, opening with the history of Britain, then a section on foreign history covering each country or region in turn. Following these are the chronicle of events, brief retrospectives on the year’s cultural and economic developments, a short selection of documents, and obituaries of eminent persons who died in the year.
This book explores the image of science in the modern world.
Long before the hydrogen bomb indelibly associated radioactivity with death, many chemists, physicists, botanists, and geneticists were excited thinking that radium held the key to the secret of life. Luis Campos examines the many and varied connections between early radioactivity research and understandings of vitality, both scientific and popular, in the first half of the twentieth century. As some physicists and chemists early on described the wondrous new element and its radioactive brethren in lifelike terms ( decay, half-life, and frequent reference to the natural selection and evolution of the elements), many biologists of the period eagerly sought to bring radium into the biological fold. They did so with experiments aimed at elucidating some of the most basic phenomena of life, including metabolism and mutation, and often saw in these phenomena properties that in turn reminded them of the new element. These initially provocative links between radium and life proved remarkably productive in experimental terms and ultimately led to key biological insights into the origin of life, the nature of mutation, and the structure of the gene. "Radium and the Secret of Life" traces the half-life of this connection between the living and the radioactive, while also exploring the approach to history that emerges when one follows a trail of associations that, asymptotically, never quite disappears."
To paraphrase Saul Bellow, it is extremely difficult to escape from the conceptual bottles into which we have been processed, or even to become aware that we are confined within them. Anthro pocentrism, an ancient tradition, is an intellectual constraint that has continually impeded objective probing of the universe around and within us. We are probably born with that constriction, perhaps as a result of evolutionary selection or because each of us has been created in the image of the Deity. But it is only the core of our mental "gestalt. " Around it we find additional shells of intellectual obstruc tions deposited by accretion from our family, our teachers, our experi ences and the society in which we are immersed. It is very hazardous to embrace novel scientific ideas. Personal and social experiences show that the vast majority turn out to be failures. What standards can one use to make judgments? There is a universal tendency to rely on "common sense;" but as Einstein pointed out, this is a collection of views, sensible or not, imprinted in us before the age of sixteen. I have found it a challenge to convince young students that much of what they are certain about and, in fact, correct about, is actually contrary to common sense. For example, on any bright day, anyone who is not blind or an idiot can see the sun literally moving around the earth, from east to west.