Comments on “The Ketamine Model of the Near-Death Experience: A Central Role for the N-Methyl-D-Aspartate Receptor”

Although ketamine can induce a state similar to a near-death experience (NDE), there is a striking difference between experiences induced by ketamine used in a recreational context and in an operating room. Ketamine is a noncompetitive antagonist of the N-methyl-D-aspartate receptor, as is ibogaine, the main alkaloid of a shrub used in Central Africa to induce NDEs in a religious context. Ibogaine can also elicit different experiences when used in a hallucinatory context or in initiatic rituals, where a superficial state of coma is induced. These data raise the question of whether the chemically-induced NDE-like experience is related to the use of a particular kind of substance or to a genuine comatose state.     

Can Artificial Intelligence Have a Near-Death Experience? A Critical Look at the Ultimate Text

Since a computer model begins as an instance of writing, that is, a text, it is appropriate to examine this kind of discourse through the perspective of literary criticism. I examine Stephen Thaler's (1995) intelligent computer program and conclude that the gedanken creatures are constructed upon a structuralist theory of the text, which cannot support a complete simulation of human intelligence or experience.     

Discussion of “The Ketamine Model of the Near-Death Experience: A Central Role for the N-Methyl-D-Aspartate Receptor,” by Earl L. R. Jansen

We review strengths and weaknesses of Karl Jansen's approach to the near-death experience (NDE). Strengths include his limited goals and avoidance of the trap of explaining all features of the NDE with his theory, although he surprisingly misunderstood our previously published position. Additionally, we applaud the possible intersection of psychological and biological theories, demonstrated in Jansen's biochemical explanations for the individualized variations in manifestation and adaptive role of the NDE. However, he failed to take into account the pitfalls in the use of analogy, modeling oversimplification, and in taking association as causality and causes as meaningful, in the arguments for his theory.     

A Near-Death Experience Followed by the Visitation of an “Angel-Like” Being

I describe a near-death experience (NDE) followed by a religious experience 15 years later in which the subject was visited by the same angel-like figure that she saw in the NDE. I describe details of the NDE and of the subsequent visitation; note transformational changes in behavior and associated aftereffects; examine childhood experiences possibly related to the NDE; review the presence of angels in Biblical and mystical literature and in contemporary media; and suggest a possible relationship between latent paranormal abilities and the occurrence of a variety of exceptional experiences.     

Helpful Only in the Abstract?

ABSTRACT— This study tested the hypothesis that empathizing with out-group members is beneficial outside of, but not within, intergroup-contact situations. We predicted that in the context of intergroup interaction, the potential for evaluation would lead individuals' perspective-taking efforts to take on an egocentric and counterproductive flavor. As predicted, when empathy was instantiated during an intergroup exchange, it failed to exert its usual positive effect on intergroup attitudes and led higher-prejudice individuals to derogate an out-group member who was an interaction partner; empathy also blocked the prejudice-reducing influence of intergroup contact. Mediation analyses indicated that activation of negative metastereotypes regarding the out-group's view of the in-group accounted for these effects. The findings, which demonstrate ironic effects of empathy in intergroup interaction, indicate that interventions based on studies of individuals' reactions to out-group members in the abstract might have dramatically different consequences when put into practice in real exchanges between members of different groups.     

Overcoming Interpersonal Offenses: Is Forgiveness the Only Way to Deal With Unforgiveness?

Almost everyone is unforgiving at times. Many people seek to deal with the revenge and avoidance of unforgiveness by forgiving. The authors explore potential predictors of unforgiveness and forgiveness for a specific offense in 91 undergraduates. Positive feelings of forgiveness were uniquely predicted by dispositional forgivingness and by the participants' deliberate attempt to forgive the offense. Different patterns of predictors suggest that unforgiveness and forgiveness are not necessarily reciprocally related. This implies that interventions might be developed to reduce unforgiveness without attempting to promote forgiveness. This may be crucial in situations where forgiveness is not desirable.     

Students’ Perceptions of Sexual Harassment: Is It Harassment Only If the Offender Is a Man and the Victim Is a Woman?

The present study investigated 3 potential sources of variability in university students' perceptions of sexual harassment in hypothetical professor-student scenarios: raters'gender, gender of the professor and student, and rater' own sexual harassment. Participants were most likely to identify the interactions as harassment when they involved a male offender and a female victim. They were less likely to label the behaviors as harassment when they occurred between members of the same gender or between a female professor and a male student. Women were more open to viewing the scenarios as harassment and men were unlikely to view the interactions between a female professor and a male student as harassment. Personal history of sexual harassment did not influence participants' perceptions.     

A “Little Death”: The Near-Death Experience and Tibetan Delogs

A phenomenon remarkably like the near-death experience has been uncovered in Tibetan culture, aside from the so-called Tibetan Book of the Dead (Thurman, 1994). Anthropologists have gathered accounts of contemporary and historical cases of remarkable people called delogs. Seemingly dead for several hours or days, these people revive spontaneously and tell detailed accounts of otherworldly journeys. Their journey accounts contain elaborate versions of Buddhist otherworldly landscapes and characters, emphasizing the moral and spiritual teachings of Tibetan Buddhism. These delogs are a bridge between contemporary near-death experiences and ancient shamanic practices.     

What's Wrong with the Experience Machine?

Nozick's thought experiment is less effective than is often believed. Certainly, there could be reasons to enter the machine. Possibly, life there might be among the best of all those available. Yet we need to distinguish between two versions. On the first, I retain my beliefs, memories, dispositions, some knowledge. On the second, all these too are determined by the scientists. Nozick alludes to both versions. But only on the first will machine life have appeal.     

Does the Subject of Experience Exist in the World?

In this paper I attempt to show, by considering a number of sources, including Wittgenstein, Sartre, Thomas Nagel and Spinoza, but also adding something crucial of my own, that it is impossible to construe the subject of experience as an object among other objects in the world. My own added argument is the following. the subject of experience cannot move in time along with material events and processes or it could not be aware of the passage of time, hence neither of change nor of motion. the subject cannot therefore be identified with any neural process, function, or location since whatever goes on in the CNS is necessarily objective and part of the temporal flux. However this does not imply any form of dualism for experiences exist only for the subject whose experiences they are and hence they have no objective reality.     

Might Intentions be the Only Source of Practical Imperatives?

I focus on the broadly instrumentalist view that all genuine practical imperatives are hypothetical imperatives and all genuine practical deliberation is deliberation from existing motivations. After indicating why I see instrumentalism as highly plausible, I argue that the most popular version of instrumentalism, according to which genuine practical imperatives can take desires as their starting point, is problematic. I then provide a limited defense of what I see as a more radical but also more compelling version of instrumentalism. According to the position I defend, genuine practical deliberation and genuine practical imperatives take as their starting point the agent's intentions and only the agent's intentions.Given my loose usage, the Humean position Bernard Williams defends in his seminal article “Internal and External Reasons” (1981) counts as a version of instrumentalism about practical reason, since it incorporates the idea that every genuine practical imperative takes as its starting point some existing motivation(s) of the agent. It deviates from strict instrumentalism in that it leaves room for specificationist reasoning (reasoning aimed at moving from general ends to specific ends) in addition to means-end reasoning. For example, it leaves room for practical reasoning that is focused on “finding constitutive solutions, such as deciding what would make for an entertaining evening, granted that one wants entertainment” or on “thinking how the satisfaction of elements in [one's subjective motivational set] can be combined, e.g. by time-ordering” (Williams, 1981, p. 104).     

Is the Splash Red?

Ball (2009) claims that without phenomenal concepts, the knowledge argument fails. In this article, I argue that Ball doesn’t succeed in proving his claim. The reason is that the Marianna case is not a case where the acquisition of the concept required for entertaining a phenomenal belief content Q alone is sufficient for Marianna, given enough physical information about her environment, to infer Q.     

Response to Gracia Fay Ellwood's “Religious Experience,Religious Worldviews,and Near-Death Studies”

After a brief glance at religious wars that now embroil the field of near-death studies, I respond to Gracia Fay Ellwood's commentary on Light & Death (Sabom, 1998), in which she alleges serious problems with my discussion of Raymond Moody's research, my views on the psychic and the occult, my use of the Bible as an authoritative document, my research methodology, and my definition of Christianity.     

Is Scripture the origin of the Halakhah?

Scripture, in particular the Pentateuch, forms the natural starting point for any inquiry into origins in Judaism. The question answered here derives from a simple fact: the Pentateuch is privileged within the Rabbinic system, which links as much of the Halakhah to the Pentateuchal law codes as it possibly can. So it is quite natural to treat Scripture as the base-line and the Halakhic category-formations as the variable, in seeking the origin of the system. But what happens when we treat the system as the base-line and Scripture as the variable? Then we see that the Halakhic system viewed as a coherent statement does not originate in Scripture. Scripture is not the origin of the Halakhah. Why not? Because of this paradox: Scripture is necessary for the Halakhic system. But Scripture is insufficient for the Halakhic system. The Halakhic system is necessary for Scripture. The Halakhic system is sufficient without Scripture. It requires only Scripture's facts ‐ and these on their own form no system.