Showing posts with label medicine. Show all posts
Showing posts with label medicine. Show all posts

Friday, September 5, 2025

Darwin Meets Albert Schweitzer

It is likely that few of you in the newer generation have heard of Albert Schweitzer. He was famous in the middle of the twentieth century. He lived a long time in the city I now call home, Strasbourg, France. I just posted a video about him.

Schweitzer was most famous for doing what almost nobody does anymore. He was a polymath, that is, a genius expert in what seems to most of us like unrelated fields. His fields were:

  • Music: He was an expert at playing and building organs.
  • Philosophy.
  • Theology: He wrote about the historical Jesus and the mystical Paul.
  • Medicine.

Unlike many of us, who are certified in one field (mine is plant ecology) but who know a lot about other fields because we have read a lot about them, Schweitzer actually had degrees in music, philosophy, theology, and medicine. Some examples of people who have thought broadly about more than one area of inquiry are:

  • Isaac Asimov, the biochemist who wrote about science in general and even about theology; he even had a joke book;
  • RenĂ© Dubos, the microbiologist who wrote about human nature;
  • Stephen Jay Gould, the evolutionary biologist who wrote about everything, even baseball;
  • John Polkinghorne, the physicist turned priest.

Schweitzer felt called to be a medical missionary in Africa. He was criticized because his field hospital in what is now Gabon was not up to the medical standards even of the time. But in its first nine months the clinic had 2000 patients; some of them traveled for days and hundreds of kilometers to go there. Could somebody else have done a better job? Probably, but there was no one else.

He won the 1952 Nobel Peace Prize not just for these things but also for his activism against colonialism and nuclear proliferation.

Was there a theme that tied all of these things together? I think it was reverence for life. The aspects of music, philosophy, theology, and medicine that he emphasized were those that made life better for humanity, which he loved.

Today it is difficult or even impossible for a scientist to be an expert in more than one major field of human thought, because every field of thought has grown exponentially; at least, science has. He was not trying to get people to know more scientific facts, but to celebrate how science (in this case medicine) can improve people’s lives (this is my message to the science blog readers). Nor was he trying to get people to believe certain doctrinal points.

Wednesday, July 15, 2020

Why Fundamentalists Must Believe the Coronavirus Pandemic is a Hoax


I have posted a video that describes the ideas below.

Thousands, if not a million or more, fundamentalist Christians in the United States believe that the coronavirus pandemic is a hoax that has been started by Democrats to make Donald Trump look bad. Part of this is because white evangelicals have, as the title of a recent book indicates, chosen to “worship at the altar of Donald Trump.” In some cases, fundamentalist belief that there is no coronavirus pandemic has led them to acts of aggression, as certain recent viral videos have shown.

But there is another reason that fundamentalists MUST reject the fact that the coronavirus pandemic is caused by a virus. And that is because the Bible says so. I first pointed this out in a blog entry in 2012.

Actually, the Bible does not say that there is no such thing as viruses, or that they never cause disease. But I present below the evidence that the New Testament describes one-third of all diseases as being demonic in origin.

Here is a complete list of Jesus’ healings, in which I indicate which ones were and were not attributed to demon possession. In order to do so, I have tried to determine which of the parallel Gospel accounts refer to the same event, so as not to double-count them. And here they are (demonic events in bold).


Event
Matthew
Mark
Luke
John
1
Healing a leper
8:1
1:40
5:12

2
Centurion’s servant
8:5

7:1

3
Peter’s mother-in-law
8:14
1:29
4:38

4
Same day: demoniacs
8:16



5
Gadarene swine
8:28
5:1
8:26

6
Forgave the paralytic
9:2
2:1
5:17

7
Resurrected ruler’s daughter
9:18
5:21
8:40

8
Woman with hemorrhage
9:20
5:24
8:43

9
Two blind men
9:27



10
Dumb demoniac
9:32

11:14

11
Man with withered hand
12:10
3:1
6:6

12
Blind dumb demoniac
12:22



13
Canaanite woman with demon daughter
15:21
7:24


14
Epileptic boy falling into fire
17:14
9:14
9:37

15
Blind men near Jericho
20:30
10:46


16
Demoniac near Capernaum

1:21
4:31

17
Deaf dumb man, Decapolis


7:31

18
Blind man at Bethsaida

8:22

9:1
19
Young man in his funeral


7:11

20
Another woman with flux


13:10

21
Man with dropsy


14:1

22
Ten lepers


17:11

23
Official’s son



4:46
24
Lame man at Bethsaida



5:2

I cannot be sure of some of the classifications; item 23 might be the same as item 2, but I have erred on the side of caution in favor of fundamentalists; item 2 refers to a servant, item 23 to a son, which most of us believe could just be a garbled transmission of the account, but fundamentalists do not believe garbled transmission is possible in the Bible. I have omitted the famous account of Lazarus, since it was considered an example of a resurrection, not a healing.



The point here is that seven of the 24 healings were specifically described—in all the parallel accounts available—as the casting out of demons. This is 29 percent. If you count the stories separately, 14 out of 46 involve demons, which is 30 percent. That is, in roughly one-third of the healings, exorcism was involved. In one of them (14), clear symptoms of epilepsy are described.
Creationists make a really big deal about evolution. Decades ago, they wanted to outlaw the teaching of evolution. When that didn’t work, they tried to mandate equal time for creation and evolution. When that didn’t work, they wanted to mandate the inclusion of a mention of creationism. Clearly, over the decades, evolutionary science has been their target. More recently, they have begun attacking the science of global warming with nearly as much fervor as they once attacked evolution.
But they didn’t have any trouble with medical science. Their children learned about how viruses, bacteria, protists, fungi, and parasitic worms cause contagious diseases, and how mutations can cause other diseases—in medical school, in college, in high school, even before high school. In none of these places, except perhaps their own schools and colleges, was demonology mentioned. I have never heard of fundamentalists trying to get legislation passed to mandate the inclusion of demonology in the medical science curriculum. They chose to allow a figurative interpretation of, or perhaps just to ignore, those Bible passages that attribute disease to spiritual causes. Fundamentalists occasionally attempt exorcisms, but they never insist that the rest of us agree with them.
How can the creationists do this? They think that God has given them the right to decide which parts of the Bible to take literally and which parts to take figuratively. “Day” is literal in Genesis 1 and figurative in Genesis 2; “the Earth” was figurative in Peleg’s day but literal in Noah’s day; and natural law accounts for the wind and the rain and diseases but not the origin of species.
I wondered, in 2012, what God would do without fundamentalists to tell us which parts of the Bible to believe and which ones not to believe. But now I know. They have embraced a literal Bible interpretation to such an extent that they reject medical science, except when they get sick. There are more stories than any of us can list of fundamentalist preachers rejecting the coronavirus pandemic, only to themselves die of covid.

Tuesday, July 16, 2019

A Science Utopia? "July 20, 2019" Visions of Arthur C. Clarke, part one.


In 1986, Arthur C. Clarke wrote a book entitled “July 20, 2019.” I think it is just the right time for us to take a look at this book.

Arthur C. Clarke (1917-2008) is best remembered as a science fiction writer (especially 2001, A Space Odyssey). One of the reasons that he was a great writer was that he thought seriously about the implications of technological developments. Many people foresaw the development of advanced computers, but Clarke invented the computer HAL that passed the intelligence threshold and took control of a space ship.

Though Clarke was insightful and honest about the unexpected problems that might result from technological advance, his 1986 book entitled July 20, 2019 was mostly technological optimism. I recently read this book, and took notes on it with a 50-year-old pencil on a 20-year-old sheet of scratch paper while propped up reading in a 30-year-old bed. This date is the fiftieth anniversary of the 1969 Neil Armstrong moonwalk.

When humans first walked on the moon, anything seemed possible. Among the people who felt this way was, apparently, Clarke, and he still felt that way in 1986. Now that July 20, 2019 has arrived, we can look at Clarke’s predictions and see how close he came.



As Clarke noted, “The future isn’t what it used to be.” Clarke’s predictions were much closer than such predictions would have been on July 20, 1969, and certainly better than predictions made in the nineteenth and early twentieth centuries, such as Jules Verne’s Paris in the Twentieth Century (Paris au XXe siècle). Of course, Clarke was a little off. I’m not criticizing him, but I think an examination of his predictions will teach us something interesting about life and the world.

Some of his predictions were clear extensions of 1986 technology.

  • He knew videotapes would be replaced by a hard digital medium, which he called vidules.
  • In 1986 there were already word processing systems, and Clarke foresaw programs that would tell you when what you wrote was wrong. This technology has come, to the extent that some of us find it annoying.
  • He predicted that hospitals would be competing for patients; that laser surgery would be routine; and that there would be more women doctors. He foresaw more home medical tests, the results of which you could type into a computer, which would send them to your doctor.
  • Clarke foresaw roboticized homes: homes with robot vacuum cleaners, homes that could detect your mood and make automatic adjustments in temperature or even play the most appropriate background music. “The house of 2019 will take care of its owner’s every need.”
  • Clarke foresaw the end of metallic cars.
  • Clarke described international space stations—numerous, not just one.


As you can see, he was not too far off on the above predictions.

In addressing entertainment, Clarke said that the future would be fun. He did not perhaps foresee YouTube and blogs, but he said computers would allow individuals to create and publicize their own work. The only thing about which he was wrong was that he predicted television programs would dub the viewers’ faces into the actors’ bodies.

Most of Clarke’s predictions sounded unbelievable when he made them but were within the realm of the possible.

  • Clarke wrote, “I’ll be only 102 in 2019, which by then will be no unusual age.” Medical research might very well have been able to allow people to live far beyond age 100.
  • Clarke envisioned a commercial moon base, that is, one that was profitable, rather than just a massive drain on the NASA budget. The work on these bases would primarily be done by self-replicating robots. Manufacturing might very well be easier in reduced gravity. We could have done this, though I am not sure that it would have been worth the effort and cost.
  • Scientists knew that neural circuits produced effects that could be measured from outside of the skull. Today, this is the whole basis of brain scans. Clarke envisioned that information from such scans could be used to control the movement of, say, an artificial limb. This is now becoming reality, however far-fetched it seemed in 1986.
  • Clarke foresaw great changes in education, especially that distance education would begin to replace schools. Course papers would be graded and returned by computer. But he was wrong in saying that this education could consist of a professor lecturing (a hologram professor, no less).
  • Clarke predicted that maglev (magnetic levitation) trains would be common—and maybe they could have been, were it not for the self-interest and political power of fossil fuel corporations. He foresaw fusion power, which turned out to be harder to produce than anyone might have guessed.


In some cases, the predictions were almost laughably off target. Most of these had to do with brain technology.

Clarke makes the assumption that everything about our behavior and feelings results from some structural or chemical condition in the brain. True this may be, but Clarke thought that the solutions to all of our mental stresses therefore had straightforward solutions. In 2019, Clarke said, “a mind engineer can look inside your brain and see your insecurities in Technicolor.” He said we would know which drugs were “guaranteed to make your head a nicer place in which to live.” An Oedipus complex could be cured with Oedipills. One pill (mnemosyne) to make you remember, another (nepenthe) to make you forget. Drugs, coupled with the implantation of false memories, can make you forget your miserable past and believe nice, nice things about yourself. Implantation of false memories could, he said, turn bigots into nice people. There would even be a drug (dionysiax) “to shake up a straight-laced libido.” And another drug to eliminate the fear of death once it had become inevitable. At the time, Ecstasy had just been invented, and Clarke wrote about it as if there was no down side to this development. There would be machines to entrain your brain waves to not only eliminate insomnia but also to allow lucid dreaming. In this way, you could go into your own head and purge recurring nightmares. You could even share dreams with a community of other people, including lucid, shared erotic dreams. He thought 2019 would be right in the middle of “the orgasmic age.” (This is not what I expected from Arthur C. Clarke.) These mental experiences, he predicted, would replace religion.

In fact, Clarke speculated that by 2019 the world would be a sexual paradise, without any bad consequences. The reason for this is that most of the bad consequences of uninhibited sex in the twentieth century and, as it turns out, the twenty-first—sexual disease, unintended pregnancy, sexual assault, etc.—resulted from the sex act itself, which by 2019 would be replaced by electrical stimulation of the brain’s pleasure center. If not that, then, for men, a rectal implant that would stimulate penis nerves. I assume Clarke meant that even masturbation would be obsolete by 2019.

I did not make any of these things up.

In the next essay, I will continue the exploration of what Arthur C. Clarke thought the world might be like in 2019.

Wednesday, April 10, 2019

Thinking Back on René Dubos: Ecological and Evolutionary Medicine


For many years, I have been teaching a subject in general biology classes that I call the Ecology and Evolution of Disease. It includes the subject that is now called Evolutionary Medicine (it now even has its own journal). I continue to be amazed that no general biology textbooks seem to mention it.

I grew up thinking what most people still think about health and contagious disease. As Ogden Nash wrote, “A mighty creature is the germ, though smaller than the pachyderm...” It was all very simple. Germs caused contagious diseases. The solution was to kill the germs. Problem solved.

But it is not so simple, and the book that opened my eyes to the real complexity of health and disease was Man Adapting, a 1965 book by René Dubos. It was an old book when I first read it in the late 1980s. It was ahead of its time, and maybe still is.



Dubos’s main point was that health is a creative response. It is delimited by biology and evolution but it is highly personal. That is, a disease can take a different course in different individuals. Dubos said that, when we ask what man is, we should not be satisfied with the answer that he was an ape. Instead, we should think of ourselves as ecosystems in which health is the result of the proper balance of all of our physiological processes, as well as all the microbial species that call our bodies home.

Dubos wrote about how the human body is an integrated whole, and conditions of the body can alter the course of disease. For example, stress can affect the immune system, with the result that bacteria that are already present but unnoticed can flare up into disease. This is now well known. The stress of viral disease can make a person susceptible to bacterial infections such as sinusitis and pneumonia, caused by “germs” that were already present. The stress of allergies caused me recently to have severe sinusitis. We have all seen examples of people who, from stress and its related habits such as smoking, seem to always be sick. Also, Dubos may have been one of the first scientists to write extensively about how an upset to biological rhythms can result in disease, including infections.

And the effects of stress can pass on from one generation to another. A mother animal who experiences stress can have behaviorally abnormal offspring, and it might result in part from the effects of stress on the prenatal environment of the fetus.

Dubos also included a lot of information about how Old World diseases killed up to 90 percent of many Native American and Polynesian populations, because they had never evolved resistance to these germs. Why didn’t the Europeans die of New World diseases? Because there weren’t very many. America was populated by immigrants from Siberia, and Polynesia by people sailing long distances in boats. Only healthy people could have made those journeys. This opened my eyes to a whole new understanding of some parts of human history. After Dubos, many historians have written about this.

An important, and still often ignored, aspect of our body ecosystem is its microbial inhabitants. Gnotobiotic animals (born, raised, and maintained in totally sterile conditions) are abnormal. Their organs develop abnormally, and so do their immune systems. They heal more slowly from injuries.

Many parts of our bodies, especially the skin and digestive tract, harbor trillions of bacteria, most of which are harmless, and some of which are beneficial. Some of the beneficial ones produce molecules which, to them, are wastes, but to us are vitamins, especially B vitamins. In our intestines, the lactobacilli and bacteroides are beneficial, while bacteria such as the famous E. coli are usually harmless. E. coli just seem to be along for the ride. In rodent colonies with normal intestinal bacteria, kept in total isolation from the outside environment and other rodents, the E. coli gradually disappear, leaving the lactobacilli and bacteroides to dominate. But even the merely non-harmful bacteria can do us some favors by crowding out the pathogenic bacteria.

This is the ecology of disease within a human body. (There is also the ecology whereby bacteria spread from one host to another.) But evolution also plays a role. This was the book where I first read about how many disease organisms have evolved to become less virulent. For example, many diseases, such as smallpox, leprosy, and (a disease Dubos and his wife studied) tuberculosis became less and less deadly over the course of many decades even before the introduction of antibiotics and antiviral therapy. Some infectious diseases have pretty much evolved themselves out of existence. One example is the English sweating sickness, which was a severe plague from 1485 to 1551. Its main symptom was profuse sweating. Then it vanished. Perhaps, Dubos speculated, it evolved into such a mild form that nobody noticed it after 1551.

I knew he was right as soon as I read his book, because I could think of my own stories. I had read many gruesome stories about smallpox. But my own grandmother had smallpox. For her, it was a severe but not deadly disease, and did not leave pock marks when she recovered. She had become infected with a relatively mild strain of smallpox. Before the WHO began its campaign of worldwide vaccination to eradicate it, smallpox was already on its way out. I also knew this from direct experience. I grew up in Tulare County, California, after which the disease tularemia is named. It is endemic to the area, and probably everyone who lived there had gotten it. Only, for us in the twentieth century, it was a mild disease that we mistook for the flu. I did not know I had had it until I tested positive for tularemia antibodies when I was a teenager.

How can a disease evolve to become milder? The simplest explanation is that a horrible germ that quickly kills its host cannot easily spread to a new host after it kills the first host. The first host is too sick to get up and spread germs around, and everybody stays away from him if he tries. Also, some people are naturally immune to the disease, and they are the ones who survive the most often. But the main reason is that the mild germs are the ones that are successful at spreading to new hosts.

This is the evolutionary process of balanced pathogenicity. It was scientifically demonstrated by a study on a rabbit virus, myxomatosis, in Australia in the 1960s. The rabbit populations evolved resistance to the virus, and the virus populations evolved into a milder form.

I got the impression from reading Man Adapting that balanced pathogenicity was true of all infectious diseases. Of course, it is not. Cholera has not evolved into milder form, because you get it from drinking contaminated water—water that has been contaminated by very sick, or by mildly sick, people. You cannot avoid the bad germs of the very sick people, mixed in as they are with the mild germs of the mildly sick people. Also, malaria may evolve to become worse, because mosquitoes like to bite sick people who cannot shoo them away, rather than alert people who are busy. (However, Dubos pointed out, a person who is very sick from malaria will die sooner, such that the mosquitoes might bite the mildly sick people more often simply because there are more of them.)

It was this book, Man Adapting, that changed many of my views of science, making them less linear and more holistic.

Friday, November 21, 2014

The Bible and Medicine

I have noted before that fundamentalists get all worked up about evolution and how it contradicts their inerrant interpretation of the Bible, while they do not seem at all upset by medical science and psychology, which contradict their fundamentalist assumptions even more. I wish now to present some actual data to back up this claim.

The Gospels of the New Testament contain numerous accounts of Jesus healing the sick and casting out demons, sometimes simultaneously. In several places (Matthew 10:1; 10:8; 23:24; Mark 1:32; Luke 6:17; 8:2) the writers describe Jesus as healing diseases, pains, demoniacs, epileptics, and paralytics—demons are thrown right into the list of diseases. In many cases, but not all, demon possession is indicated as the cause of disease. This being the case, creationists should reject medical science which attributes contagious all diseases to germs and other diseases to things that have gone wrong inside the body, and none of them to demons. They have not, however, done so.

What I wish to do now is to provide a complete list of Jesus’ healings, and indicate which ones were and were not attributed to demon possession. In order to do so, I have tried to determine which of the parallel Gospel accounts refer to the same event, so as not to double-count them. And here they are (demonic events in bold).


Event
Matthew
Mark
Luke
John
1
Healing a leper
8:1
1:40
5:12

2
Centurion’s servant
8:5

7:1

3
Peter’s mother-in-law
8:14
1:29
4:38

4
Same day as 3: demoniacs
8:16



5
Gadarene swine
8:28
5:1
8:26

6
Forgave the paralytic
9:2
2:1
5:17

7
Resurrected ruler’s daughter
9:18
5:21
8:40

8
Woman with hemorrhage
9:20
5:24
8:43

9
Two blind men
9:27



10
Dumb demoniac
9:32

11:14

11
Man with withered hand
12:10
3:1
6:6

12
Blind dumb demoniac
12:22



13
Canaanite woman with demon daughter
15:21
7:24


14
Epileptic boy falling into fire
17:14
9:14
9:37

15
Blind men near Jericho
20:30
10:46


16
Demoniac near Capernaum

1:21
4:31

17
Deaf dumb man, Decapolis


7:31

18
Blind man at Bethsaida

8:22

9:1
19
Young man in his funeral


7:11

20
Another woman with flux


13:10

21
Man with dropsy


14:1

22
Ten lepers


17:11

23
Official’s son



4:46
24
Lame man at Bethsaida



5:2

I cannot be sure of some of the classifications; item 23 might be the same as item 2, but I have erred on the side of caution in favor of fundamentalists; item 2 refers to a servant, item 23 to a son, which most of us believe could just be a garbled transmission of the account, but fundamentalists do not believe such a thing is possible in the Bible. I have omitted the famous account of Lazarus, since it was considered an example of a resurrection, not a healing.

The point here is that seven of the 24 healings were specifically described—in all the parallel accounts available—as the casting out of demons. This is 29 percent. If you count the stories separately, 14 out of 46 involve demons, which is 30 percent. That is, in roughly one-third of the healings, exorcism was involved. In one of them (14), clear symptoms of epilepsy are described.

And yet biology curricula at taxpayer-supported colleges and universities never include demonology. Never. Certainly not one-third of the courses, or one-third of any course, or even a single mention. Nor do medical schools. How can creationists put up with this? Why doesn’t the Oklahoma legislature pass bills that require OU Health Sciences Center to at least include demonology as one possibility to be mentioned in their courses about infectious disease and endocrinology and neurology? And psychology! Let’s not even get into psychology! All the things the Bible attributes to the spirit, psychologists attribute to the brain!

Lest you think that I looked through the Gospels just to find ammunition against creationists, let me assure you that I looked through them (I have read them several times) with great enjoyment. When I read about the life and sayings of Jesus, I am really uplifted. His words, even though processed by oral transmission for over two centuries before being written down, are astonishing and refreshing—in marked contrast to the grim negativity of the gun-toting modern fundamentalists, whom I believe would drive Jesus out of their churches. Maybe the fundamentalists should actually read Jesus’ words, which flatly contradict most of their political opinions.


You might want to read the Gospels. At least, how can you resist reading about the woman with the demon daughter?