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This volume collects the papers presented at a conference on “Science, Pseudo–science and Society,” sponsored by the Calgary Institute for the Humanities and held at the University of Calgary, May 10–12, 1979. More than many such collections, this one preserves some trace of the intellectual excitement which surrounded this gathering of scholars. A primary inspiration for the symposium on “Science, Pseudoscience, and Society” was a growing awareness of the crucial role the study of pseudo–science plays in the areas of contemporary scholarship which are concerned with the nature of science and its relationship to broader social issues. This volume is organized around three major questions concerning the relationships among science, pseudo–science, and society. The papers in the first section address the question of whether it is possible to draw a sharp demarcation between science and pseudo–science and what the criteria of that demarcation might be. The papers in the second section, recognizing the historical importance of various of the pseudo–sciences, consider their impact—positive or negative—on the development of the sciences themselves. The papers in the third section deal with the question of the relationship between the sciences and pseudo–sciences, on the one hand, and social factors on the other.
Progressive nineteenth-century Americans believed firmly that human perfection could be achieved with the aid of modern science. To many, the science of that turbulent age appeared to offer bright new answers to life's age-old questions. Such a climate, not surprisingly, fostered the growth of what we now view as "pseudo-sciences" -- disciplines delicately balancing a dubious inductive methodology with moral and spiritual concerns, disseminated with a combination of aggressive entrepreneurship and sheer entertainment. Such "sciences" as mesmerism, spiritualism, homoeopathy, hydropathy, and phrenology were warmly received not only by the uninformed and credulous but also by the respectable and educated. Rationalistic, egalitarian, and utilitarian, they struck familiar and reassuring chords in American ears and gave credence to the message of reformers that health and happiness are accessible to all. As the contributors to this volume show, the diffusion and practice of these pseudo-sciences intertwined with all the major medical, cultural, religious, and philosophical revolutions in nineteenth-century America. Hydropathy and particularly homoeopathy, for example, enjoyed sufficient respectability for a time to challenge orthodox medicine. The claims of mesmerists and spiritualists appeared to offer hope for a new moral social order. Daring flights of pseudo-scientific thought even ventured into such areas as art and human sexuality. And all the pseudo-sciences resonated with the communitarian and women's rights movements. This important exploration of the major nineteenth-century pseudo-sciences provides fresh perspectives on the American society of that era and on the history of the orthodox sciences, a number of which grew out of the fertile soil plowed by the pseudo-scientists.
Case studies, personal accounts, and analysis show how to recognize and combat pseudoscience in a post-truth world. In a post-truth, fake news world, we are particularly susceptible to the claims of pseudoscience. When emotions and opinions are more widely disseminated than scientific findings, and self-proclaimed experts get their expertise from Google, how can the average person distinguish real science from fake? This book examines pseudoscience from a variety of perspectives, through case studies, analysis, and personal accounts that show how to recognize pseudoscience, why it is so widely accepted, and how to advocate for real science. Contributors examine the basics of pseudoscience, including issues of cognitive bias; the costs of pseudoscience, with accounts of naturopathy and logical fallacies in the anti-vaccination movement; perceptions of scientific soundness; the mainstream presence of “integrative medicine,” hypnosis, and parapsychology; and the use of case studies and new media in science advocacy. Contributors David Ball, Paul Joseph Barnett, Jeffrey Beall, Mark Benisz, Fernando Blanco, Ron Dumont, Stacy Ellenberg, Kevin M. Folta, Christopher French, Ashwin Gautam, Dennis M. Gorman, David H. Gorski, David K. Hecht, Britt Marie Hermes, Clyde F. Herreid, Jonathan Howard, Seth C. Kalichman, Leif Edward Ottesen Kennair, Arnold Kozak, Scott O. Lilienfeld, Emilio Lobato, Steven Lynn, Adam Marcus, Helena Matute, Ivan Oransky, Chad Orzel, Dorit Reiss, Ellen Beate Hansen Sandseter, Kavin Senapathy, Dean Keith Simonton, Indre Viskontas, John O. Willis, Corrine Zimmerman
Progressive nineteenth-century Americans believed firmly that human perfection could be achieved with the aid of modern science. To many, the science of that turbulent age appeared to offer bright new answers to life's age-old questions. Such a climate, not surprisingly, fostered the growth of what we now view as "pseudo-sciences"—disciplines delicately balancing a dubious inductive methodology with moral and spiritual concerns, disseminated with a combination of aggressive entrepreneurship and sheer entertainment. Such "sciences" as mesmerism, spiritualism, homoeopathy, hydropathy, and phrenology were warmly received not only by the uninformed and credulous but also by the respectable and educated. Rationalistic, egalitarian, and utilitarian, they struck familiar and reassuring chords in American ears and gave credence to the message of reformers that health and happiness are accessible to all. As the contributors to this volume show, the diffusion and practice of these pseudo-sciences intertwined with all the major medical, cultural, religious, and philosophical revolutions in nineteenth-century America. Hydropathy and particularly homoeopathy, for example, enjoyed sufficient respectability for a time to challenge orthodox medicine. The claims of mesmerists and spiritualists appeared to offer hope for a new moral social order. Daring flights of pseudo-scientific thought even ventured into such areas as art and human sexuality. And all the pseudo-sciences resonated with the communitarian and women's rights movements. This important exploration of the major nineteenth-century pseudo-sciences provides fresh perspectives on the American society of that era and on the history of the orthodox sciences, a number of which grew out of the fertile soil plowed by the pseudo-scientists.
We are constantly bombarded with breaking scientific news in the media, but we are almost never provided with enough information to assess the truth of these claims. Does drinking coffee really cause cancer? Does bisphenol-A in our tin can linings really cause reproductive damage? Good Science, Bad Science, Pseudoscience, and Just Plain Bunk teaches readers how to think like a scientist to question claims like these more critically. Peter A. Daempfle introduces readers to the basics of scientific inquiry, defining what science is and how it can be misused. Through provocative real-world examples, the book helps readers acquire the tools needed to distinguish scientific truth from myth. The book celebrates science and its role in society while building scientific literacy.
"Pseudoscience is not a real thing. The term is a negative category, always ascribed to somebody else's beliefs, not to characterize a doctrine one holds dear oneself. People who espouse fringe ideas never think of themselves as "pseudoscientists"; they think they are following the correct scientific doctrine, even if it is not mainstream. In that sense, there is no such thing as pseudoscience, just disagreements about what the right science is. This is a familiar phenomenon. No believer ever thinks she is a "heretic," for example, or an artist that he produces "bad art." Those are attacks presented by opponents. Yet pseudoscience is also real. The term of abuse is used quite frequently, sometimes even about ideas that are at the core of the scientific mainstream, and those labels have consequences. If the reputation of "pseudoscience" solidifies, then it is very hard for a doctrine to shed the bad reputation. The outcome is plenty of scorn and no legitimacy (or funding) to investigate one's theories. In this, "pseudoscience" is a lot like "heresy": if the label sticks, persecution follows"--
This new dictionary covers a wide range of terms used in the field of forensic science, touching on related disciplines such as chemistry, biology, and anthropology. Case examples, figures, and photographs make it the ideal reference for students and practitioners of forensic science, as well as those with an interest in forensic science.
The 19th century was the golden age of many things, and pseudo-science was one of them. Nowhere was this more obviously the case than in America. If he shopped around, a 19th-century American could consult a psychographer or a hydropath or a magnetizer(in 1843, there were supposed to be more than 200 magnetizers - practitioners of mesmerism -in Boston alone). As soon as he had taken off his water girdle, he was free to put on his Heidelberg Electric Belt, and perhaps smoke an electric cigarette. He could read pamphlets explaining why husbands and wives ought to have sex once every two years, on a sunny day in August or September, between 11 A.M. and noon. These are only a few of the topics touched on in ''Pseudo-Science and Society in 19th-Century America,'' a new collection of essays edited by Arthur Wrobel, a professor of American literature at the University of Kentucky. Mr. Wrobel and his fellow contributors trace the impact of most of the major pseudo-sciences of the period, and some of the minor ones; they look at them in the light of other 19th-century cultural developments, and try to set them in a specifically American context. Only one of the essays deals with an individual pseudo-scientist - Taylor Stoehr's absorbing account of Robert H. Collyer, a lecturer of the 1830's and 40's whose specialties included phrenology, mesmerism and painless dentistry (fairly painless, thanks to a combination of mesmerism, alcohol and opium). In due course, Collyer concocted a hybrid science of his own called phrenomagnetism, which enabled him to detect a whole host of ''organs'' in the brain that orthodox phrenology had somehow missed - organs of Sarcasm, Love of Pets, Desire for Seeing Ancient Places and other specialized propensities. His final inspiration, which plainly owed something to the advent of photography, was psychography, a system of transferring mental images by bouncing them off a bowl of molasses.
This unique text for undergraduate courses teaches students to apply critical thinking skills across all academic disciplines by examining popular pseudoscientific claims through a multidisciplinary lens. Rather than merely focusing on critical thinking grounded in philosophy and psychology, the text incorporates the perspectives of biology, physics, medicine, and other disciplines to reinforce different categories of rational explanation. The book is also distinguished by its respectful approach to individuals whose ideas are, according to the authors, deeply flawed. Accessible and engaging, it describes what critical thinking is, why it is important, and how to learn and apply skillsóusing scientific methods--that promote it. The text also examines why critical thinking can be difficult to engage in and explores the psychological and social reasons why people are drawn to and find credence in extraordinary claims. From alien abductions and psychic phenomena to strange creatures and unsupported alternative medical treatments, the text uses examples from a wide range of pseudoscience fields and brings evidence from diverse disciplines to critically examine these erroneous claims. Particularly timely is the text's examination of how, using the narrative of today's "culture wars," religion and culture impact science. The authors focus on how the human brain, rife with natural biases, does not process information in a rational fashion, and the social factors that prevent individuals from gaining an unbiased, critical perspective on information. Authored by a psychologist and a philosopher who have extensive experience teaching and writing on critical thinking and skeptical inquiry, this work will help students to strengthen their skills in reasoning and debate, become intelligent consumers of research, and make well-informed choices as citizens. Key Features: Addresses the foundations of critical thinking and how to apply it through the popular activity of examining pseudoscience Explains why humans are vulnerable to pseudoscientific claims and how critical thinking can overcome fallacies and biases Reinforces critical thinking through multidisciplinary analyses of pseudoscience Examines how religion and culture impact science Enlightens using an engaging, entertaining approach Written by experienced and innovative scholar/educators well known in the skeptic community Features teaching resources including an Instructor's Guide and Powepoint slides
Fair, witty appraisal of cranks, quacks, and quackeries of science and pseudoscience: hollow earth, Velikovsky, orgone energy, Dianetics, flying saucers, Bridey Murphy, food and medical fads, and much more.