I'm now thinking about a larger issue still. If placebo medicine can induce people to release hidden healing resources, are there other ways in which the cultural environment can "give permission" to people to come out of their shells and to do things they wouldn't have done in the past? Can cultural signals encourage people to reveal sides of their personality or faculties that they wouldn't have dared to reveal in the past? Or for that matter can culture block them? There's good reason to think this is in fact our history.

NICHOLAS HUMPHREY has held posts at Oxford and Cambridge Universities, and is now School Professor Emeritus at the LSE. He is a theoretical psychologist, internationally known for his work on the evolution of human intelligence and consciousness. His most recent book is Soul Dust.

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THE REALITY CLUB: Geoffrey Miller

THE EVOLVED SELF-MANAGEMENT SYSTEM

NICHOLAS HUMPHREY: I was asked to write an essay recently for "Current Biology" on the evolution of human health. It's not really my subject, I should say, but it certainly got me thinking. One of the more provocative thoughts I had is about the role of medicine. If human health has changed for the better in the late stages of evolution, this has surely had a lot to do with the possibility of consulting doctors, and the use of drugs. But the surprising thing is that, until less than 100 years ago, there was hardly anything a doctor could do that would be effective in any physiological medicinal way—and still the doctor's ministrations often "worked". That's to say, under the influence of what we would today call placebo medicine people came to feel less pain, to experience less fever, their inflammations receded, and so on.

Now, when people are cured by placebo medicine, they are in reality curing themselves. But why should this have become an available option late in human evolution, when it wasn't in the past.

Introduction
By John Brockman

Biologist Lynn Margulis died on November 22nd. She stood out from her colleagues in that she would have extended evolutionary studies nearly four billion years back in time. Her major work was  in cell evolution, in which the great event was the appearance of the eukaryotic, or nucleated, cell — the cell upon which all larger life-forms are based. Nearly forty-five years ago, she argued for its symbiotic origin: that it arose by associations of different kinds of bacteria. Her ideas were generally either ignored or ridiculed when she first proposed them; symbiosis in cell evolution is now considered one of the great scientific breakthroughs.

Margulis was also a champion of the Gaia hypothesis, an idea developed in the 1970s by the free lance British atmospheric chemist James E. Lovelock. The Gaia hypothesis states that the atmosphere and surface sediments of the planet Earth form a self- regulating physiological system — Earth's surface is alive. The strong version of the hypothesis, which has been widely criticized by the biological establishment, holds that the earth itself is a self-regulating organism; Margulis subscribed to a weaker version, seeing the planet as an integrated self- regulating ecosystem. She was criticized for succumbing to what George Williams called the "God-is good" syndrome, as evidenced by her adoption of metaphors of symbiosis in nature. She was, in turn, an outspoken critic of mainstream evolutionary biologists for what she saw as a failure to adequately consider the importance of chemistry and microbiology in evolution.

I first met her in the late 80's and in 1994 interviewed her for my book The Third Culture: Beyond the Scientific Revolution (1995). Below, in remembrance, please see her chapter, "Gaia is a Tough Bitch". One of the compelling features of The Third Culture was that I invited each of the participants to comment about the others. In this regard, the end of the following chapter has comments on Margulis and her work by Daniel C. Dennett, the late George C. Williams, W. Daniel Hillis, Lee Smolin, Marvin Minsky, Richard Dawkins, and the late Francisco Varela. Interesting stuff. 

As I wrote in the introduction to the first part of the book (Part I: The Evolutionary Idea): "The principal debates are concerned with the mechanism of speciation; whether natural selection operates at the level of the gene, the organism, or the species, or all three; and also with the relative importance of other factors, such as natural catastrophes." These very public debates were concerned with ideas represented by George C. Williams and Richard Dawkins on one side and Stephen Jay Gould and Niles Eldredge on the other side. Not for Lynn Margulis. All the above scientists were wrong because evolutionary studies needed to begin four billion years back in time. And she was not shy about expressing her opinions. Her in-your-face, take-no-prisoners stance was pugnacious and tenacious. She was impossible. She was wonderful.

Andrei Linde had some ideas, Alan Guth had some ideas, Alex Vilenkin had some ideas.  I thought I was coming in with this radically new idea that we shouldn't think of the universe as existing on this global scale that no one observer can actually see, that it's actually important to think about what can happen in the causally connected region to one observer, what can you do in any experiment that doesn't actually conflict with the laws of physics, and require superluminal propagation, that we have to ask questions in a way that conform to the laws of physics if we want to get sensible answers.

Introduction 

by Leonard Susskind

The parable of the blind men and elephant is a perfect metaphor for the universe and for the physicists who try to grasp its larger shape: each man feels a part of the elephant and tries to visualize its overall essence: "It's a wall"; "It's a rope"; "a tree": they almost come to blows. The universe, even more than the elephant, is too big for any one perspective, and most of us are busy squabbling about some small part.

Fortunately, now and then someone comes along who is brave enough, bold enough, and with clear enough vision, to have a chance of seeing the bigger picture. Raphael Bousso is one of those few.

— Leonard Susskind

RAPHAEL BOUSSO, Professor of Physics at the University of California, Berkeley, is recognized for discovering the general relation between the curved geometry of space-time and its information content, known as the "covariant entropy bound." This allowed for a precise and general formulation of the holographic principle, which is believed to underlie the unification of quantum theory and Einstein's theory of gravity. Bousso is also one of the discoverers of the landscape of string theory, which explains the small but non-vanishing value of the cosmological constant (or "dark energy"). His work has led to a novel view of cosmology, the multiverse of string theory. 

Raphael Bousso's Edge Bio page

LEONARD SUSSKIND, Felix Bloch Professor in theoretical physics at Stanford University, whose contributions to physics include the discovery of string theory. His most recent book is The Black Hole War: My Battle with Stephen Hawking to Make the World Safe for Quantum Mechanics.

Leonard Susskind's Edge Bio page