"And sometimes he's so nameless"

Is it time to give up on “Skepticism”?

Today I’m recovering from a rather unpleasant patch of illness that has left me drained, tired and at times irritable — and has prevented me posting the following thoughts for over a week. As I can’t see anyone caring anyway, the following post can be seen as a sort of note to self — but hopefully in future rows I can refer people here. I was awaiting the chance to read Daniel Loxton’s piece on scepticism – I often agree with him on much – but in the end have seized the opportunity to write my own thoughts here. I shall adopt a short, simple and hopefully clear style, rather than my usual one.

So, I don’t want to be called a “skeptic” any more. Or even a “sceptic”, though I think I prefer that, it having the advantage of being spelt correctly in the British English I speak. Of course, if you go to the Greek — but either way, the issue is sceptic does not work for me. I even think it’s potentially harmful. We might need to lose it.

I know a bit about ghosts. I know people experience ghosts. I’m still fairly ambivalent about what ghost experiences represent and whether science can currently explain them. (I think not all).  I am therefore surely not a sceptic?: I am open to “paranormal” beliefs.

Or am I? Skip back to 2006 when I joined the JREF forum, Randi’s place. People were just as belligerent and rude there back then as today (and some, indeed many, just as ace) and I soon ended up trying to explain that I saw Scepticism as a methodology,  a critical process of investigating facts and assessing evidence, rather than a simple process of nay saying. I argued many posters at the JREF were a priori skeptics” – that is that they knew say the paranormal was all bunk, therefore there was no need to address paranormal claims. (And such opinions still appear there today). APS, a priori skepticism can be defended as a tactic, but is irrational (in the technical sense) as an actual worldview.

I guess I had best defend that last statement. OK, imagine tomorrow we prove that some phenomena that occurs in paranormal books – take Giant Squid  as that happened – really exists. Giant squid were staples of 70′ paranormal books. Therefore to APS they can not be real because they are/were paranormal. Now you can presumably if you are an a priori skeptic move things from the “paranormal” to the “real” category — but how remains rather obscure, because once you allow that it removes any justification for the APS of paranormal claims in the first place.  Luckily most people who adopt APS are not concerned with epistemology or consistency, only in sneering at anyone who lacks their extreme faith-based beliefs. (I’m sure I don’t have to explain why APS is faith based?)

So enough of APS: it is still a minority position. Most sceptics I spoke to agreed with my 2006 definition of scepticism as a process: a way of looking at the world. Now I spent a lot of 2008-2010 reading philosophy of science, as I kept finding myself puzzled by things I experienced in sceptical circles (people used “rationalist” to mean something other than “argument based on deduction, not sense-observation” for example — and they used “empirical” to include mathematical proofs which are not empirical but rationalist, as well as conflating “rational” and “true” and “irrational” with “false”. I was irritated at times by what seemed to be the exuberance and bull headed self confidence of people who thought they were clever, yet often struck me as not actually knowing what they were talking about. Rather than fight over misappropriation of philosophical language, words can change their meanings and usage after all, I however noted something quite clear —

There seemed little difference between a process sceptic (or methodological scepticism) and normal scientific methodologies.

Yes I really did just write that in red bold. :D Methodological Scepticism and Science are one and the same thing. If you disagree with me, as I’m sure someone must, then please do comment, and tell me how they differ. Both begin by asking questions, and usually involve attempting to falsify a hypothesis. Both involve ending up making a judgement regarding the strength of the evidence, and if the research supported or opposed certain conclusions. Science like Scepticism can be performed by people irrespective of their personal ideological baggage – even  Richard Dawkins has been able to perform science successfully despite his clearly strong ideological biases. 

In process Scepticism paranormal belief is perfectly compatible with said scepticism, if that is what the empirical evidence leads you to. And hence the strong scepticism among many spiritualist circles, and large numbers of scientists I think who sit in such circles – they have a very anti-faith and evidence based mindset, and spiritualism provides what appears to be empirical proof, or so its adherents profess.

Now I’ve bolded that last paragraph cos I want to look at it more. I’m not a spiritualist, and immediately my instinct is sod “process scepticism”/”scientific methodology”, they are all deluded or being defrauded. Yet I immediately stop myself – because that claim is absolutely unfounded. I have certainly seen fake mediums – and ones who were convinced of their own abilities too – but I certainly have not seen enough to know they were all fakes, even if the Problem of Induction allowed one to make such grandiose claims. I have certainly know enough intelligent critical people who think they have encountered empirical evidence of the persistence after death of loved ones to realise my reaction is emotional, and far from sceptical.

As a sceptic I should do the work: conduct some experiments, investigate the evidence, and not draw conclusions beyond what the evidence permits. To allow “scientific cultures” sneering contempt for mediumship to influence my thinking is clearly seriously unscientific; and when I turn to the arguments most commonly brought against studying such things as impossible, I find most of them are of the category “belief claims for a materialist philosophical worldview” rather than actually anything to do with Science.

If Scepticism is as I propose simply synonymous with Science, it must remain as neutral as possible in framing the questions and conducting the research. If Scepticism is not Science, but instead something more akin to the philosophical defence (apologetics) of materialist, reductionist, and eliminative philosophies then it should be honest that it is that – faith based teaching, a form of apologetics, and state so.

So to go back to those spiritualists — I must adopt an open minded approach as far as I can, given my prejudices, to the phenomena. I must attempt to be objective. If strong belief either way is allowed to interfere with my reading of the data, my science will be flawed. I will want to render the whole research as transparent and objective as possible.

So why disguise my Scientific investigation as something else, dressing it up as “sceptical”? If that term says nothing about my final position (which will be evidence based) why use the misleading “sceptic”  term? I’m assuming that no one thinks one can scientifically investigate spiritualism’s reality with the conclusion already written – that would be appalling science – so why take on a label that seems to suggest one is doing exactly such a thing?

Furthermore, imagine you think you have seen a ghost, or a bigfoot, or somesuch. You look in the phonebook – there is the local woo group with their YouTube video series, or the local SCEPTIC. Who will you go to? I doubt it will be the sceptic – even if you are unsure about exactly what you experienced, sceptic implies someone who won’t believe you.

Science is methodologically rigorous, critical thinking, and evidence based. Why do we need to add a Skeptic label?

We don’t. I suggest “Skeptics” stop trying to promote “scepticism”, and promote simpler easier to sell virtues, Truth and Science. No one will react badly to you promising to use science and objectively look for the truth. They may even support you.

I can only think of four reasons why the term Sceptic may be used…

1. It may be employed by people who feel insecure about their credentials for doing science. Don’t. You do not need to  wear a white coat or have a PhD in a Scientific discipline to do science. If you aspire to do science, people will help you. Choose a simple research topic, think of an experiment, and try and ask a few folks to check out your methodology before you start. Make sure your ethics are good. And publish your results, if only on the web :)

2. It might be employed by people who think researching say ESP or Lake Monsters without setting out clearly they think it is all bunk will damage their university careers and funding. If so I sympathise, but your publications can speak for themselves, and I think the contrary implication that you are researching topics with your mind already made up as to the outcomes might do you rather more damage in much of academia than a predilection for studying slightly offbeat things.

3. It might be employed by people who genuinely believe there is a difference between sceptical and scientific methodologies, and that the former is superior. If such a position is held, please do explain it to me.

and finally 4. Some people may like calling themselves skeptics because it sounds clever. I have often found skeptics to be fairly intellectually self-assured.   I don’t think advocating Science is any less clever though.

So seriously, this whole skeptic thing, it has got so much baggage attached. Stuff it. You find great papers and poor papers in the journals, and whether written by sceptics or believers is irrelevant. Evidence and sound analysis — good science – is what matters at the end of the day.

cj x

Psychic News closes down after 78 years — but why?

Posted in atheism, Paranormal, Religion, Social commentary desecrated by Chris Jensen Romer on July 27, 2010

Now let’s get this straight. I am NOT a Spiritualist, a Spiritist, a psychic, a medium, or anything similar. I’m an Anglican Christian, and one who happens to be passionately interested in psychical research. Still it came as a surprise today to learn from the JREF of this —

Psychic News final issue

Psychic News final issue: 1932 -2010

Now as it happens today is the busiest I have been in a very long time, and I really did not intend to blog about anything, but as the old gal disappears, I felt a few words were in order. Firstly, my best wishes to everyone who was involved in the publication — I know only too well how traditional print and broadcast media are struggling to compete with new media claiming an increasing share of advertising revenues. ITN is the poster child for this issue; as more satellite channels and web advertising take up, commercial television has taken a huge hit. ITN have bounced back, with advertising revenues up, but a lot of traditional print media has suffered what may be an irreversible downturn, and had to look to internet editions and subscriber services to pick up the slack.

Secondly, I am aware of the byzantine politics of the Spiritualist movement, and the complex theological, administrative and personality clashes which sometimes (always?) arise. In this the Spiritualist National Union is much like any other church, or much like any other organisation, be it poetry club or gardening society.

In those two factors, economic issues and doubtless some political manoeuvring we see the immediate reasons for the decline of Psychic News (a newspaper that as long term reader of this blog may recall once featured me on the front page!). It is a shame, but possibly to be expected. And yet…

CJ is confuzzled…

The reason for my confusion is simple. While the actual reasons for the ending of publication are pretty straight forward — see the Paranormal Review blog for a good explanation and commentary — I am deeply puzzled as to why the Psychic New should have fallen a victim to the challenge of new media etc.  While independent it was published by the SNU, and as such one might have expected it to be immensely popular among adherents of that organisation, which maintains a good number of churches, though possibly not enough to give the PN a future. Still, every time I go to Tesco to get my shopping I see this, and several similar publications…

Chat It's Fate!

Chat It's Fate! (c) IPC Media

There has been an explosion of ‘psychic’ publications. We have also this one…

Spirit & Destiny magazine

Spirit & Destiny - click for their website

and probably others I don’t know about. Back in the early years of this decade I noticed that Jane Millichip was changing LIVING TV from a channel that basically was Loaded magazine on screen, for the lads and laddettes, to something closer to the women’s interest magazines like Chat etc – a brilliant, visionary formula which paid off in spades. They brought Most Haunted to our screens, John Edwards,  Colin Fry, Tony Stockwell, and a host of others. Above all, Derek Acorah became a household name.

I doubt Spiritualists were wildly enthusiastic: the few members of the SNU I know seemed concerned that the glitz and excitement of celebrity mediumship was at odds with their own experiences of ‘Spirit’, and there were as always accusations of fraud. It’s an odd fact, but spiritualism does seem to attract critical thinkers, perhaps because it is such an empirically based religion — it professes to demonstrate the reality of its theological claims on platforms in spiritualist churches up and down the country every week after all, and almost every spiritualist i have ever spoken to has been convinced by the evidence they have seen of afterlife communication — yet remain sceptical of the claims of other mediums they have also witnessed.  As such, they can be  difficult audience to address for their Class A mediums (a designation something like ‘vicar’, not a dangerous drug!) and I doubt many Church of England vicars could handle the level of criticism and empirical demands of a Spiritualist congregation.  Quite the contrary to public perception in my opinion, spiritualists are not wild and wooly believers – they are often VERY sceptically minded folks, with a “i’ll believe when you show me proof” attitude.

As the 90’s ended and teenage Wiccan wannabes ceased to be fashionable and became more and more figures of ridicule, many who had been intoxicated by the promise of The Craft now wanted something more real, more empirical, and more directly answering to their needs – the need to see if their was a life after death, to deal with the terrible pain of bereavement, to deal with the inevitability of our personal deaths. These are real human concerns – you can find them on atheist forums, discussed and disected, just as much as in churches and in psychic groups.

Around 2003-2004 I think the UK underwent a major cultural transformation, as a TV-led taste for the psychic and for empircal rather than occult (in its literal sense of ‘hidden’) religions picked up. People did not just want comfort, vague promises of ‘pie in the sky when you die’ — they wanted proof. They wanted direct spiritual experiences – signs and wonders, something that the Charismatic Christian Churches had been providing since the late sixties, and especially in the late eighties and early nineties, and that Wicca had maybe provided for others. A religion that had in my youth been the staple of advertising jokes (I’m with the Woolwich/Toffee Crisp, etc, etc) and associated with elderly ladies and slightly dotty maiden aunts in the public mind suddenly became credible and relevant — and more than that, it provided something really appealing — the chance to experience the truth, not be told it second hand.

The years that Living TV and the psychic boom led to a population of facebook names like Bob Smith (medium) – an example I made up though there may be one – happens to coincide with the war in Afghanistan and Iraq, and the grim litany of names in the media of our fallen warriors. Historians always point out that the years of the the First World War marked a highpoint in Spiritualism (or so it is claimed) — yet after the grim death toll of the war it faded away again, and the Second World War does not seem to have seen a huge increase in numbers. I don’t know if there is a link, but there may be — please do comment with your thoughts on any of this, I’m no expert, I’m just thinking aloud!

And suddenly we have an explosion of popular interest in the paranormal and the psychic. Two other things arise from it — firstly, a plethora of Ghosthunting TV shows, following the path blazed by Most Haunted — and with them an explosion of paranormal research groups, up from maybe 30 in the late seventies to over 700 in the UK by 2006, if my memory of Dr Ciaran O Keefe’s research is correct – again a “hands on” empirical approach to finding out where spiritual truth stands. That ghosthunting group can be seen as a “New Religious Movements” is I think self evident – they are often technological approaches to ancient questions, a sort of hands-on theological investigation.  Enquiring minds that might have been involved in a church group, or in a occult prctice, or in a scientific pursuit were more and more going out and seeking personal experience – if in the sixties they dropped acid and sought Nirvana, in the seventies looked to the skies for UFo’s and talked to space-brothers, and in the eighties joined a charismatic church or in the nineties a Wiccan coven, in the 2000’s these same peopel became ghosthunters or psychic, or organised sceptics…

Hey, something to offend everyone? Yes, I regard the modern development of many organised sceptic groups as allied to these same cultural phenomena, albeit a critical response to them.  For established folks like CSI(COP), the JREF, or UK Skeptics it must be puzzling — now one can hardly throw a stick without hitting Sceptics in Little Snoring, or some other sceptical group.  While the mainstream media has not been as kind to sceptics as the psychics  – Derren Brown, James Randi and Penn & Teller made it by having other very real talents, ditto the immensely charismatic Dr Richard Wiseman, and Dr Susan Blackmore and Dr Chris French — there are now dozens it seems of sceptical podcasts (sceptics seem very New Media savvy) and while scepticism has been around as a movement since the 1950’s, i think the explosion of interest may well be a direct response to the ‘paranormalisation’ of our popular culture.

I’ll go a stage further, and even allege the New Atheists, and the public interest in Professor Richard Dawkin’s The God Delusion and the TV shows he did on these subjects was a response to the same upswing of ’empirical’ religion (undoubtedly strengthened immensely by 9/11 and the genuine fear of religious fanaticism and old fashioned xenophobia as alien religions and ethnicities become apparent on our streets.)

Ironically I think the thing the New Atheists and Dawkins champion, empiricism and science, have won the battle for the minds of the UK — and the strength of their victory, and the fear of faith based beliefs, can be seen in the upswing of empirically based ‘psychic’ and ‘ghosthunting’ faiths. The adherents of these “new religions”  have taken on-board the dangers of dogma and blind faith, and arcane theological formulations, and are part of the scientifically minded “show me the evidence” culture of doubt and “I’ll believe it when I see it”.   The Atheists are partly a response to some of the spiritual anarchy that has arisen as more and more weird claims are peddles as truth — I often offend by my statement that I prefer institutionalised religion to spiritual anarchy, but that is a discussion for another day — but the New Atheists are at least partially independent of all this – and share the same basic critique of taking things on faith many of the psychics, spiritualists and ghosthunters do as they reject the established faiths and go looking for themselves for the evidence.

The New Sceptics – they serve their role in the new religious landscape of the UK, providing (often badly, sometimes very well), a critique of the experiences that are taken as evidential by the ghosthunters and psychics, explaining them usually in terms of psychology, or less often having a stab at neurological explanations.  New Scepticism is a response to the psychics and ghosthunters to some extent, as Dawkins and the New Atheists are a response to the established Churches?

So why did Psychic News fail?

Well we know the obvious reasons, and looking at the glossy covers of the “rival” psychic magazines, we can why people might pick them up – glossy, polished, exciting, rather then poor old  Psychic News.  As I have hinted above, “people hate noobs”; while SNU churches are undoubtedly welcoming to new members, the criticism and rational analysis I might expect to find of the celebrity mediums in a spiritualist church may make them appear stuffy or conservative to the fans of the big name mediums who pack out theatres all over the country, rather than spiritualist churches.  We have seen this before – in Anglican resentment of John Wesley’s popular preaching in the 18th century, in the distaste for Charles Spurgeon’s evangelical meetings in the 19th century, in the at times snide response of the ‘traditional’ churches to the Charismatic churches in the 1980’s and 1990’s.  And sometimes, as history has shown, the conservatives are right — one remembers the collapse of the Nine o clock Service  rave-church back in the 90’s, and hell, plenty of big name psychics and mediums have been exposed — some like Colin Fry in the pages of Psychic News itself.

We see the same thing in ghosthunting circles – perhaps the SPR (www.spr.ac. uk ) could do more to reach the new ghosthunters, though it appears to me they are, in Atheism – many critiques of the New Atheists come from ‘old atheists’ rather than the religious — and even in scepticism, where politics and personality clashes are as apparent as in any human group. Enthusiastic ‘noobs’ (an internet culture term for a ‘newbie’)  are often a little brash, a little over the top, a little – well ‘enthusiastic’ (in the 19th century sense) – for the tastes of the ‘establishment’.

If I am thinking correctly though, it is not really the fault of those ‘establishments’ though, because a sceptically empirically minded bunch, be they psychic practioners, ghosthunters, sceptics, or whatever, out to tear done the nonsense they perceive in popular belief, and to find out the facts for themselves, put the emphasis not on membership of a church, a certain prestige group, or any organisation that impedes their independent thinking, but in their own experiences, their own thoughts, and their own findings. None like chiefs – they smack of dogma – and none like idols much either. The new spiritualism may be a grass-roots movement that nods at organised Spiritualism, but can’t be bothered to check if their beliefs and experiences tally with the principles of the SNU or orthodox spiritualist theology, or to get out of bed to attend a service or meeting — this is religion for the ‘me’ generation, and  they want a feel good Nescafe friendly morning read not an exposition of often technical spiritualist thinking and history: emotional, personal, experiential, not intellectual and institutionalised religion. The divide between the It’s Fate readers and the psychic news readers may be like the divide between the readers of Paranormal magazine and the ghosthunters and those who subscribe to the Journal of the Society for Psychical Research or the European Journal of Parapsychology — and that I think may be the key to why Psychic News has died, even as psychism as a belief system may be reaching its apogee in the uK??

Dunno, just some quick thoughts. I’d better go do some work, but I’d love to hear your comments…

cj x

Living with the ‘Enemy’ – the Epistemological Acid Test

I don’t mean Lisa, I mean my internet activities. :)

I just saw a friend has joined a Liberal Christian forum on Facebook, and it has brought to mind a few thoughts on what many people think is a rather perverse feature of my personality; given that I am a religious and ‘paranormal’ believer, with fairly strong beliefs that I express freely, why do I spend most of my on-line existence in atheist and sceptic sites?

Well firstly, as I have pointed out for many years now, I don’t see there being a dichotomy between ‘believers’ and ‘sceptics’. The opposite of belief is disbelief: often a leap of faith in itself, and an opinion. Yet the notion of ‘belief’ and ‘disbelief’ is pretty meaningless unless we understand the context in which it is being employed. I know hard atheists who believe in life after death, hard Christians who have no belief at all in angels, and hard-core mediums who think psychic powers are bunk. If you are confused by any of those statements, just ask for clarification, but I think we can all accept that a believer in werewolves may or may not believe in ghosts, and a believer in a God may or may not believe in fairies.

Some atheist friends often remind me of all the gods I purportedly do not believe in (and then I like to argue henotheism awhile for fun!);  yet often they seem to fail to apply the opposite notion — a disbeliever in deities (god/dess/es) may or may not disbelieve in all kinds of other things.  There are plenty of virulent atheist spiritualists out there; and mediums seem pretty equally split on whether they do or don’t believe in reincarnation. Some of us may still believe in the Tooth Fairy; some may believe in Santa Claus, and some may believe Ipswich Town FC are a first-rate club. There is no necessary relationship between those beliefs.

The terms disbelief and belief are opinions on a specific issue: context is all important.

I see Scepticism as something very different – a process of understanding, by which one questions assumptions and truth claims critically. The sceptic may or may not believe in deities, ghosts or the Easter Bunny – that is an outcome of their enquiry, not scepticism in itself. One is a method, one a conclusion – the two should never be confused. As such one can believe sceptics believing in almost any hypothesis, given a limited set of data from which to draw their conclusions.

So scepticism is never enough – with scepticism must go work, research, and an attempt to apply the methodology objectively to as much pertinent data as possible.  Any methodology applied to insufficient data will result in worthless results: sceptics must make an effort to make an informed and reasoned case, and that unfortunately is often a lot of hard work. Given the differing access to the evidence, it is unsurprising that sceptics often sharply disagree in their conclusions. Yet ultimately is hard for me to see any difference between a sceptical approach and a rationalist-empiricist synthesis scientific one.  It’s almost impossible to define the scientific method, as long-term readers will appreciate, but scepticism comes pretty close. One critically examines claims, by a variety of methodologies – much as in the humanities actually.

So I regard myself as a process sceptic. I like to examine beliefs, including (especially) my own, and try to see if they stand up:and the acid test for doing this is surely in dialogue with those who have very different readings of the evidence, and hold very different opinions? One of the beliefs I hold is that “linguistic communities” who hold similar beliefs build them in to a way of interpreting reality in line with their paradigm — magicians learn to talk magic, Wiccans wicca, Atheists atheism and Hindus Hinduism, and by adopting certain linguistic ways of rendering or negotiating their lived experience they create a feed back loop that sustains and strengthens their pre-existing beliefs.

I’ll give the example I always give. Many years ago the Christian Union had booked a coach for an outing. The coach broke down, and by midday it was clear we could not get a replacement bus. I thought the bus had broken down owing to a mechanical fault: but I saw two divergent opinions arise among the Christians sitting around waiting for news. Some saw this as an attack by the devil: little imps had engaged us in spiritual warfare, and we were facing the opposition of the Evil One. Others, mindful that the devil has no power over God’s children, saw it as a sign from God – we were meant to stay and witness on this glorious sunny day to the heathens at the university, rather than take a coach to the sea-side. My comment on the bus probably being badly maintained and this being the cause of us being stuck there was passed over without any comment: yes that was the cause, but not the meaning of the events.  Fair enough – what was fascinating to me was how this rather dismal outcome was negotiated in terms of existing theological and language structures to affirm Christian beliefs. It all felt a bit “heads I win, tails you lose to me” but of course if you believe that God is sovereign over all and intimately concerned with our lives that makes perfect sense: I accept the theology, but don’t process things that way, I have not spent enough time in Christian communities to interpret on those lines.

It’s easy to take cheap shots at Christians: I can imagine some of my dear atheist mates laughing heartily at this. Yet atheist communities, paranormalist communities, Lib Dem communities and for all I know Country Music fans do very similar things. They build consensus modes of interpretation, filters if you like, and they view the world through those lenses. Challenge the assumptions, and you may be ostracised, or ignored. In-group ways of seeing prevail:  it takes a lot to upset them, because they are learned short-cuts for dealing with reality. Some one who has been unemployed a very long time will view the world radically differently from a bank manager, or office worker – but the difference between a Wiccan, a Spiritualist and an Atheist may be even stronger, as they have learned to read reality from utterly different perspectives. To a materialist the notion of a meaning beyond the cause of the coach breakdown is just silly.  A spiritualist may find the idea of ESP bonkers: they knew stuff because a spirit told them, not because they psychically read Uncle Joes’ mind.

In fact we defend our communities beliefs passionately:  we are annoyed when people question the common sense right to love as you will, live as you will, work as you will, in line with our concepts of what is right and proper. We form communities with like-minded people, and we pat each other metaphorically on the back, and only fight to establish OUR version of the party line. A fight between Anglicans is likely to be more heated than a row between a Baptist and an Atheist – the closer the conceptual closeness, the more the heresy hurts.

So maybe that is why I hang out on atheist sites: I am too annoyed by my fellow Christians to want to spend much time discussing with them, as they say things that challenge my own reading of Christianity, and I am too cowardly to defend and fight for my interpretation. Or more positively, because I see the value in learning a completely disparate mode of interpretation, so I read every communities I cans stuff, and try to self identify with te concerns and ways -of-seeing of that group, and engage in playful guerilla ontology, forcing them to question assumptions by mere existence at the party.

I don’t know: maybe I am just perverse, after all. I do know though that as a self-proclaimed sceptic it never does any harm to open yourself to other perspectives, and to listen to others.

cj x

UK-Sceptics Conference, Muncaster Castle, Cumbria, 18th-20th September 2009

Posted in Debunking myths, Paranormal, Reviews and Past Events by Chris Jensen Romer on March 5, 2009
uk-sceptics conference 2009- see you there?

uk-sceptics conference 2009- see you there?

The UK Sceptics have announced their 2009 conference to be held at Muncaster Castle, Cumbria on the 18th-20th September 2009.  Speakers include Chris French and Chris Roe, but also interestingly John Walliss on mediumship and amazingly Nick Pope – yes,  Nick “real X Files” Pope! I have never heard of the other speakers but it looks like an excellent line up, covering a huge array of topics, from the social psychology of conspiracy theory to “The Lure of the Dark side: Sex, death and the paranormal in cult movies.” Sounds intriguing! I don’t know if I will be able to make this one – places are limited, and Cumbria is a bit of a trek for me unless Dave Curtin is interested or some of my other friends are interested, but if you are considering going do email me or comment and let’s see if we can work something out!

It is astonishingly cheap for a weekend in a castle — to quote their website “As is clear from the location chosen and the invited speakers, we have decided to make the conference a quality event rather than go for minimum cost; however, the price per head will still only be £65 as an Early-Bird booking discount (£75 if booked after July 1st).

This price includes, access to both days of the conference (10 talks, 5 per-day); access to the Friday night welcoming wine reception (meet the speakers) to be held in the castle; tea, coffee and biscuits each morning and afternoon session; a two course hot fork buffet style lunch on Saturday and Sunday, full access to the castle and grounds for the duration of the conference (note castle is open Friday and Sunday – grounds open all the time).

In addition, an optional 3-course dinner for speakers and delegates is available on Saturday evening in the castle (priced separately £45 per-head).”

Well I’ll be skipping the dinner, and it looks like one has to find accommodation – where is Dave when you need him? Still it looks pretty good to me! :)

So anyone interested?  Full details at



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