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Journal articles on the topic 'Parapsychologists'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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1

Palmer, John. "More Feasting on the Parapsychologists." Contemporary Psychology: A Journal of Reviews 36, no. 7 (July 1991): 570–71. http://dx.doi.org/10.1037/029907.

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2

Sommer, Andreas. "Policing Epistemic Deviance: Albert von Schrenck-Notzing and Albert Moll1." Medical History 56, no. 2 (April 2012): 255–76. http://dx.doi.org/10.1017/mdh.2011.36.

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AbstractShortly after the death of Albert von Schrenck-Notzing (1862–1929), the doyen of early twentieth century German para psychology, his former colleague in hypnotism and sexology Albert Moll (1862–1939) published a treatise on the psychology and pathology of parapsychologists, with Schrenck-Notzing serving as a prototype of a scientist suffering from an ‘occult complex’. Moll’s analysis concluded that parapsychologists vouching for the reality of supernormal phenomena, such as telepathy, clairvoyance, telekinesis and materialisations, suffered from a morbid will to believe, which paralysed their critical faculties and made them cover obvious mediumistic fraud. Using Moll’s treatment of Schrenck-Notzing as an historical case study of boundary disputes in science and medicine, this essay traces the career of Schrenck-Notzing as a researcher in hypnotism, sexology and parapsychology; discusses the relationship between Moll and Schrenck-Notzing; and problematises the pathologisation and defamation strategies of deviant epistemologies by authors such as Moll.
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3

Wolffram, Heather. "‘Trick’, ‘Manipulation’ and ‘Farce’: Albert Moll’s Critique of Occultism." Medical History 56, no. 2 (April 2012): 277–95. http://dx.doi.org/10.1017/mdh.2011.37.

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AbstractIn July 1925, the psychiatrist Albert Moll appeared before the district court in Berlin-Schöneberg charged with having defamed the medium Maria Vollhardt (alias Rudloff) in his 1924 book Der Spiritismus [Spiritism]. Supported by some of Berlin’s most prominent occultists, the plaintiff – the medium’s husband – argued that Moll’s use of terms such as ‘trick’, ‘manipulation’ and ‘farce’ in reference to Vollhardt’s phenomena had been libellous. In the three-part trial that followed, however, Moll’s putative affront to the medium – of which he was eventually acquitted – was overshadowed, on the one hand, by a debate over the scientific status of parapsychology, and on the other, by the question of who – parapsychologists, occultists, psychiatrists or jurists – was entitled to claim epistemic authority over the occult. This paper will use the Rudloff–Moll trial as a means of examining Moll’s critique of occultism, not only as it stood in the mid-1920s, but also as it had developed since the 1880s. It will also provide insight into the views of Germany’s occultists and parapsychologists, who argued that their legitimate bid for scientific credibility was hindered by Dunkelmänner [obscurantists] such as Albert Moll.
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4

King, Peter J. "Parapsychology without the ‘para’ (or the psychology)." Think 1, no. 3 (2003): 43–54. http://dx.doi.org/10.1017/s1477175600000439.

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Peter King asks whether parapsychologists take too much for granted when they talk of ‘pre-cognition’ and indeed ‘para-psychology’. Even if there are measurable paranormal phenomena to be explained, it is unclear whether they have much to do with either cognition or psychology. Isn't it also about time, asks King, that investigators of the paranormal started coming up with theories to explain what they observe?
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5

Parker, Adrian. "Thought-Forms Gone Rogue: A Theory for Psi-Critics and Parapsychologists." Journal of Scientific Exploration 35, no. 1 (March 8, 2021): 91–128. http://dx.doi.org/10.31275/20211901.

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It is argued that psi-critics Reber and Alcock have lifted the debate from the impasse concerning the evidence for the existence of psi phenomena, toward focusing on understanding the nature of the phenomena. This focus concerns the demand to show that statistical findings are not anomalies but reflect real cause and effect relationships and to find a common theoretical framework for what otherwise appear to be heterogeneous rogue phenomena. It is maintained here that the demand for showing causal relationships is already met by a methodology using real-time recordings of changing target imagery along with receiver mentation. The demand by critics for a theoretical understanding linking all or most of the rogue phenomena, led to the proposition advanced here concerning thought-forms and co-conscious states. According to this, the many “rogue phenomena” both in psychology and parapsychology (such as automatic writing, lucid dream characters, spirit possessions, and entity experiences in psychedelic states) are to be understood as representing dissociated thought-forms with varying degrees of co-consciousness and in some cases the development of a genuine degree of autonomy and identity. Keywords: altered states, thought-forms, consciousness, psi, skepticism, automatic writing, co-consciousness, possession
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6

Houran, James. "Editor's Preface to the Commentaries about the Leininger Case." Journal of Scientific Exploration 36, no. 1 (May 22, 2022): 83. http://dx.doi.org/10.31275/20222451.

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The popularity of ‘survival-related’ research over recent years has been accompanied by critical discussions by parapsychologists (e.g., Cunningham, 2012; Roll, 2006; Sudduth, 2009), as well as intense debates between advocates and skeptics (see e.g., Journal of Parapsychology, 80, pp. 169-264). Of course, these are not unexpected trends with highly controversial topics that can also challenge the belief systems of investigators and commentators. The correspondence below thus underscores the importance of methodology and rules of evidence relative to reincarnation-type cases.
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7

Roig, Miguel. "Summarizing Parapsychology in Psychology Textbooks: A Rejoinder to Kalat and Kohn." Teaching of Psychology 20, no. 3 (October 1993): 174–75. http://dx.doi.org/10.1207/s15328023top2003_11.

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Responding to Kalat and Kohn (this issue), I note that new methodologies in parapsychology have produced well controlled, theory-derived, process-oriented experiments with replicability rates comparable to those in psychology. Parapsychologists are not in agreement as to whether psi anomalies constitute instances of perception without sensation. In addition, these anomalies are weak and unstable; consequently, it is not yet clear whether they violare the second law of thermodynamics. As scientists and teachers, we have a professional responsibility to be objective and to allow for discussion of data obtained by rigorous applications of the scientific method.
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8

Schmied-Knittel, Ina. "Occultism as a Resource. The Parapsychologist Fanny Moser (1872–1953)." Journal of Anomalistics / Zeitschrift für Anomalistik 22, no. 2 (December 2022): 286–307. http://dx.doi.org/10.23793/zfa.2022.286.

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Fanny Moser was a Swiss natural scientist who devoted the second half of her life to the study of occult phenomena, especially hauntings, and wrote two influential and extensive monographs on the subject. As one of the early female sponsors of the Freiburg Institute for Frontier Areas of Psychology and Mental Health, she also provided the necessary support for the research institute and, in this respect, contributed to the establishment of a parapsychological research scene in Germany. The article first reconstructs Moser’s research biography, which is already remarkable because she was one of the very first female students and doctoral candidates in the German Empire. In a second step, it will be shown at which point and how exactly Moser was confronted with parapsychological topics and what role and function they had in her life. It will be shown that Moser’s engagement with parapsychology was situated in a dynamic field between subjective experiences of evidence, a personal crisis, and scientific self-empowerment, and that gender-specific factors also played a role. In this context it will be asked whether the publication of one’s own paranormal experiences and the introspection as a form of presentation represents a "typical female" aspect, since comparable statements by male parapsychologists are mostly absent in the scientific publications.
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9

Glazier, Jacob W. "Feminism at the Forefront: A Critical Approach to Exceptional Experiences." Journal of Anomalistics / Zeitschrift für Anomalistik 22, no. 2 (December 2022): 355–99. http://dx.doi.org/10.23793/zfa.2022.427.

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Feminist theory today is now more relevant than ever. Reactionary cultural and political shifts have taken away long held rights of women and those that remain are under threat. Far from being divorced from scientific practice, the implications of this trend have a bearing on research, communities, and institutions. By returning to some key insights from feminist thinkers in parapsychology, most important herein is Rhea White (1990, 1994a, 1994b, 2002) but also Carl Williams (1996) and Beverly Rubik (1994), we can more reflectively consider such cultural changes as necesssarily implicated in parapsychological science. In this essay and opinion piece, I interface some of these insights gathered from the Women in Parapsychology conference (Coly & White, 1994) with selected feminist scholarship outside of parapsychology to argue for a revived feminist objectivity that counters the traditional androcentric view of science. In turn, I draw a connection between feminine embodiment and the paranormal that aids in disentangling both from political co-option. Finally, I suggest one critical strategy taken from the work of Félix Guattari (2015) called transversality that pushes interdisciplinary research further by demonstrating the political potential such collaboration entails. Critical approaches to exceptional experiences remain largely untapped by parapsychologists when their various concepts, interventive strategies, and reading tools could be put in the service of challenging unfair ideologies while also shifting psi studies toward a more transdisciplinary paradigm.
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10

Watt, Caroline. "On Being a (White, Middle-Class) Woman in Parapsychology." Journal of Anomalistics / Zeitschrift für Anomalistik 22, no. 2 (December 2022): 280–85. http://dx.doi.org/10.23793/zfa.2022.280.

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In this paper the author provides a personal perspective on the theme of women in parapsychology. She reflects on her journey in academia, from being the first in her farming family to go to university, to joining the University of Edinburgh in 1986 as Research Assistant to the first Koestler Professor Robert Morris, to her current position as the second holder of the Koestler Chair of Parapsychology. Equality of opportunity is complex, and the author has benefitted greatly from the privileges of being white and middle-class, and of having an open-minded boss (indeed, she speculates that parapsychologists may be particularly open-minded). At the same time, she has experienced gender-related obstacles in her career, including periods of maternity leave, and disproportionate responsibility for dependants and housekeeping. The latter challenges have mostly been managed with part-time working. Perhaps as a consequence, progression to more senior academic positions (notably being promoted to the Koestler Chair in 2016 aged almost 54) has been slow relative to male colleagues. Studies of the profile of UK academics indicate that this is a typical experience for many female researchers. But the same data also show that other less privileged groups are even more poorly represented in academia, most notably black people. In 1994 Rhea White memorably highlighted the advantages of taking a feminist approach to parapsychology. This paper concludes by suggesting that parapsychological research – the questions that we ask, the methods that we employ, and what we learn as a result – will benefit from an even more inclusive academy.
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11

Rao, Hanu, and H. Kanthamani. "In Memoriam: The Passing of a Parapsychologist, Koneru Ramakrishna Rao (1932-2021)." Journal of Parapsychology 86, no. 1 (September 15, 2022): 12–16. http://dx.doi.org/10.30891/jopar.2022.01.03.

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12

Wiseman, Richard, Caroline Watt, and Diana Kornbrot. "Registered reports: an early example and analysis." PeerJ 7 (January 16, 2019): e6232. http://dx.doi.org/10.7717/peerj.6232.

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The recent ‘replication crisis’ in psychology has focused attention on ways of increasing methodological rigor within the behavioral sciences. Part of this work has involved promoting ‘Registered Reports’, wherein journals peer review papers prior to data collection and publication. Although this approach is usually seen as a relatively recent development, we note that a prototype of this publishing model was initiated in the mid-1970s by parapsychologist Martin Johnson in the European Journal of Parapsychology (EJP). A retrospective and observational comparison of Registered and non-Registered Reports published in the EJP during a seventeen-year period provides circumstantial evidence to suggest that the approach helped to reduce questionable research practices. This paper aims both to bring Johnson’s pioneering work to a wider audience, and to investigate the positive role that Registered Reports may play in helping to promote higher methodological and statistical standards.
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13

Schellinger, Uwe, Andreas Anton, and Marc Wittmann. "ʻIT IS ALL SO STRANGELY INTERTWINEDʼ: A DISCUSSION BETWEEN HANS BENDER AND CARL GUSTAV JUNG ABOUT SYNCHRONICITY (1960)." Phanês Journal For Jung History, no. 4 (December 4, 2021): 1–50. http://dx.doi.org/10.32724/phanes.2021.schellinger.et.al.

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Hans Bender, German parapsychologist and professor at the Freiburg University, met with C. G. Jung on December 8, 1960. The discussion was recorded, and the transcribed version is available here for the first time in English. A key aspect of our article is a description of the phenomenon of synchronicity based on Hans Bender’s concrete experiences during a drive through Switzerland to an Eranos Conference in Ascona and further on to the Côte d’Azur for a workshop of the Parapsychology Foundation in August 1960. At the same time, his mother suffered a stroke, which caused her death shortly afterward. Bender was returning to Freiburg at the time when she died. He was familiar with the stages of his return trip from earlier trips. He had intensely emotional experiences at certain places, which he, in retrospect, interpreted as synchronistic in connection with his mother’s death. KEYWORDS C.G. Jung, Hans Bender, Synchronicity, Psi experiences.
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14

Purwanto, Sugeng, and Idha Nurhamidah. "Introduction to Kris, a traditional weapon of Indonesia: Preserved-lingering issues of facts." EduLite: Journal of English Education, Literature and Culture 6, no. 2 (August 31, 2021): 397. http://dx.doi.org/10.30659/e.6.2.397-410.

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The current article examined some issues on�Kris, a traditional weapon of Indonesia as a high cultural heritage, which is up to now still preserved with all of its manifestations. A Kris may be viewed from its definition, magical charms, parts, elements, maintenance, symbolic values, philosophical meanings, production periods and legendary preservation. Ethnolinguistic investigation revealed that Kris has significantly contributed to the lexical domain, hereinafter referred to as Kris Registers. There are a lot of registers related to its entity, which are of great difficulty for lay people to understand, except those who are really involved in the world of Kris, such as Kris masters (makers), parapsychologist, antiques collectors, cultural researchers to mention only a few. A cultural fact has been identified�that it is the owners� ways of life in addition to their personal characteristics. One important recommendation of Kris with its all manifestations is that it has to be preserved as an asset of high cultural values through one person one Kris program.
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15

Geisshuesler, Flavio A. "A Parapsychologist, an Anthropologist, and a Vitalist Walk into a Laboratory: Ernesto de Martino, Mircea Eliade, and a Forgotten Chapter in the Disciplinary History of Religious Studies." Religions 10, no. 5 (May 1, 2019): 304. http://dx.doi.org/10.3390/rel10050304.

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While the work of the Italian historian of religion, Ernesto de Martino (1908–1965), has frequently been compared to that of Mircea Eliade, Claude Lévi-Strauss, or Clifford Geertz, he has hardly received any attention in anglophone scholarship to date. Taking an all-but-forgotten controversy between de Martino and Eliade at a conference on parapsychology in France in 1956 as its starting point, the article fills part of this lacuna by first reconstructing the philosophical universe underlying the Italian thinker’s program of study. In the process, it introduces the reader to three Weimar scientists, who have never before been inserted within the canon of the study of religion, namely the parapsychologist Albert von Schrenck-Notzing (1862–1929), the anthropologist Leo Frobenius (1873–1938), and the biologist and philosopher Hans Driesch (1867–1941). Contextualizing these thinkers within their historical context, it becomes clear that they were part of a larger scientific crisis that affected the Western world during the first half of the twentieth century. Finally, the article uncovers surprising affinities, particularly the fact that the Romanian thinker had his very own parapsychological phase during his youth.
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16

Rank, Julia Franziska. "Conference Report: Science und Séance - Symposium on the Occasion of the 150th Birthday of the Biologist and Parapsychologist Fanny Moser (1872–1953)." Journal of Anomalistics / Zeitschrift für Anomalistik 23, no. 2 (December 2023): 439–43. http://dx.doi.org/10.23793/zfa.2023.439.

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17

de Oliveira Maraldi, Everton. "The Varieties of Afterlife Experience: Epistemological and Cultural Implications." International Journal of Transpersonal Studies 42, no. 1 (June 7, 2023). http://dx.doi.org/10.24972/ijts.2023.42.1.27.

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When parapsychologists talk about survival, they are usually implying personal survival, that is, a process in which memories, motivations, and personality characteristics of a given person somehow persist after bodily death. Are there other conceptions of survival (and of personal identity) that deserve further scientific examination? My purpose with this brief commentary is to expand on Rock et al’s approach by urging survivalists to discuss and investigate further the many different conceptions of (and explanations for) survival. I propose we critically reflect on our theoretical assumptions and their epistemological and cultural consequences.
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18

Smith, Stephen H. "Parapsychology, Hallucinations, Collective Delusions, and Jesus’ Post-Resurrection Appearances: A Response to Glenn Siniscalchi." Journal for the Study of the Historical Jesus, October 18, 2023, 1–26. http://dx.doi.org/10.1163/17455197-bja10024.

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Abstract After a brief outline of Glenn Siniscalchi’s apology for the traditional approach to the post-resurrection appearances, I examine his particular view that any attempt to compare the appearances of Jesus with the various apparitions discussed by parapsychologists is doomed to failure. Siniscalchi states, correctly, that the only category of apparitions worthy of consideration at all is the ‘post-mortem apparition’. However, some of the suggested differences between these and the appearances of Jesus seem somewhat banal, and are not as significant as they are made out to be. My suggestion is that some form of hypothesis coupling hallucinations with collective delusions would explain both individual and collective post-resurrection appearances, and serve as a viable alternative to the traditional evangelical view.
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19

"In search of the light: the adventures of a parapsychologist." Choice Reviews Online 34, no. 04 (December 1, 1996): 34–2453. http://dx.doi.org/10.5860/choice.34-2453.

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