Month: April 2011

  • Another sober reasoned argument

    Oh no he didn’t, did he? Seriously? Again?

    Yes, he did. I know it’s hard to believe, but he did. Yet again, the same thing – the self-obsession, the artless confiding of boring trivial details about his precious Self, the pompous kvetching, the wondering why he can’t stop, the repetition, the childish sneering, the bad reasons.

    By now you know who “he” is – Michael Ruse, of course. Michael Ruse pitching yet another absurd embarrassing fit about the dreaded nooo atheists and their failure to do what he tells them.

    He’s desperate for attention, so I shouldn’t give it to him, but on the other hand, he’s also publicly self-destructing, so if he gets more attention who knows, maybe a mental health professional will intervene.

    Now…heeeeeeere’s Rusey.

    I keep swearing off talking about the New Atheists, but like quitting smoking it is easier said than done.  It’s not really that I object to their criticizing me non-stop.  I do rather belong to the school of “so long as you spell my name right” – although interestingly, given that I have a name of only four letters, the misspellings are rife.  (Russe, Russo, Rose, Roose, Rooze, Rouse, and many more.)  In fact I take a certain pride in the fact that our blog, Brainstorm, thanks in no small degree to the splendid efforts of my fellow blogger Jacques Berlinerblau, seems now to be even more hated than Biologos, a Templeton Foundation-supported, Christian blog, founded by Francis Collins, now head of the National Institute of Health.

    Good mix of self-importance, anger, vanity, and surrealism, isn’t it.

    The latest outcry is by one of the junior New Atheists (in other words, not one of the big four of Dawkins, Dennett, Hitchens and Harris) writing from Australia – picked up and intensified (especially in the nastiness towards Jacques and me) elsewhere

    And so on, blah blah blah blah – nearly identical to the ones we’ve seen about five times in the last few months. The New Atheism is playing into the hands of the Religious Right; the only thing to do about the Religious Right is let it have its way in everything, like an angry baby twenty feet high; therefore The New Atheism is the enemy.

    That’s all bullshit, frankly. If that were really the reason he would try hard to convince us. He doesn’t do anything remotely like that – he jumps up and down in front of us screeching insults and saying “tryandgetme!” I don’t believe for a second that he does all this McCarthyesque blackguarding because he thinks we’re the stepping stone to theocracy.

    What a chump. Honestly.

  • Books like yours balkanize the world

    Robert Winston says the Templeton Prize is just fine, no problem, what’s the big deal, relax, take a chill pill, don’t get your knickers in a twist, why do you have such an attitude. Sam Harris says religious language is unscientific in its claims for what is true. Winston says there’s no such thing as “the truth.” Harris says we can still recognise falsehood. Winston says

    I suppose I really wonder why you’re so angry.

    Whut?

    Yes really; he says that. Maybe not that abruptly and inconsequentially – that may be editing – but those are the words. Harris attempts to laugh off this sudden rudeness, but Winston isn’t having it. “You write angrily, too,” he says. Furthermore,

    books like yours and [Richard Dawkins’s] God Delusion balkanise the world a good deal more, because they polarise views. The God Delusion has caused very aggressive reactions from [people who] previously weren’t aggressive.

    Got that? The books of Dawkins and Harris caused very aggressive reactions – just as Salman Rushdie’s Naughty Book caused other very aggressive reactions and Theo Van Gogh’s movie caused others and Lars Vilks’s cartoon caused others and the Motoons caused others and so on. We people who offend religious believers in their organs of religiosity are at fault for being so offensive and we are the cause of any aggressive reactions that ensue. It’s not that religious believers are Spoiled by the longstanding custom of treating religion as special and taboo so they now feel entitled to permanent deference; it’s not Privilege; no, it’s that people who try to discuss the subject openly are creators of aggression.

  • Simon Blackburn on morality without God

    “Aristotle himself thought that ethics concerned wellbeing. But he appreciated, as Harris does not, the twists and turns involved in that simple sounding idea.”

  • No option when Allah and his Messenger have decreed a matter

    Andrew Gilligan tells us that the Muslim Council of Britain says…well actually I’m not sure what he tells us it says, and I can’t find the statement itself so that I can say what it says as opposed to what Gilligan says. Frankly he could have done a better job with this – he should have included a link and he should have put the crucial bit inside quotation marks so that we would know who said what. As it is it isn’t clear. The words “women,” “niqab,” and “veil” are not inside quotation marks, so I’m left wondering exactly what the MCB said.

    Here’s Gilligan’s unhelpful summary:

    The Muslim Council of Britain (MCB) said that not covering the face is a “shortcoming” and suggested that any Muslims who advocate being uncovered could be guilty of rejecting Islam.

    In a statement published on its website the MCB, warns: “We advise all Muslims to exercise extreme caution on this issue, since denying any part of Islam may lead to disbelief.

    “Not practising something enjoined by Allah and his Messenger… is a shortcoming. Denying it is much more serious.”

    See? You can’t tell what the MCB said! Gilligan didn’t even specify “not covering the face” is a “shortcoming” for women, so we can’t tell if the MCB said that. Sloppy; very sloppy.

    I can’t find the statement on the MCB site, either; maybe they’ve taken it down now. I can find lots of people quoting Gilligan, but not the primary source. This is annoying.

    At any rate – if the MCB did say what Gilligan seems to be saying they did, that’s interesting and worth noting. The quoted passage from the Koran is a flawless bit of theocratic tyranny:

    The statement quotes from the Koran: “It is not for a believer, man or woman, that they should have any option in their decision when Allah and his Messenger have decreed a matter.”

    In other words, “believers” (who are not allowed to stop being “believers,” don’t forget, on pain of summary execution) have to do whatever clerics tell them to do. Period.

    Other signatories of the statement include Imran Waheed, spokesman of the extremist group Hizb ut Tahrir and several other extremists including Haitham al-Haddad, who has denounced music as a “prohibited and fake message of love and peace”. All 27 signatories, who describe themselves as “Islamic groups and scholars,” are male.

    Of course they are. God hates women.

  • MCB considers face-veil mandatory

    Cites the Koran: “It is not for a believer, man or woman, that they should have any option in their decision when Allah and his Messenger have decreed a matter.”

  • Coyne on Blackford on New Atheism

    What explains the unusual vitriol heaped upon the Gnus by certain non-gnu atheists?

  • Grayling on a secular Good Book

    “We have to take the Socratic challenge to lead the examined life. You must transcend the teachings and the teachers. Don’t be a disciple.”

  • Nick Cohen on Cameron and PR and the NHS

    Cameron’s “political guru” wrote a book on how corporations could fight anti-capitalist protesters by emphasising the benefits they delivered…

  • The morality of the gaps

    Kenan Malik is not bowled over by Sam Harris on morality.

    Harris is nothing if not self-confident. There is a voluminous philosophical literature that stretches back almost to the origins of the discipline on the relationship between facts and values. Harris chooses to ignore most of it…It is one thing to want to “start a conversation that a wider audience can engage with and can find helpful”, something that many of us, including many of those boring moral philosophers, seek to do. It is quite another to imagine that you can engage in any kind of conversation, with any kind of audience, by wilfully ignoring the relevant scholarship because it is “boring”.

    I share that view. (I agree with Polly-O!) The breeziness of the attempt to settle complicated issues while ignoring the existing scholarship is grating.

    “How does Harris establish that values are facts?” He describes an utterly crappy life, and an utterly blissful one. See? Facts.

    It is a kind of argument that suggests that Harris might have done well to spend a bit more time immersed in all the boring stuff…The insistence that because it seems obvious that rape and murder are bad, and that wealth and security are good, so there must be objective values, seems about as plausible as the argument that because there are gaps in the fossil record, so God must have created Adam and Eve. 

    Kenan sums up:

    Creating a distinction between facts and values is neither to denigrate science nor to downgrade the importance of empirical evidence. It is, rather, to take both science and evidence seriously. It is precisely out of the facts of the world, and those of human existence, that the distinction between is and ought arises, as does the necessity for humans to take responsibility for moral judgement. 

    I did a review of the book myself a few months ago.

  • Grayling interviewed

    Matthew Adams interviewed Anthony Grayling for the New Humanist. He met the same fella I met.

    The couple of hours I spend with him reveal a warm and generous character, capable of being both expansive and associative, while retaining a sense of measure, order and precision.

    With an additional element I didn’t meet.

     That order, however, is not much in evidence in his office. It is a catastrophe of books and papers, though in common with people who inhabit catastrophes of books and papers, he is keen to point out that he knows where everything is.

    Ah yes that catastrophe of books and papers; I inhabit that too, but I don’t point out that I know where everything is, because alas I don’t. Most things, perhaps, but not everything.

    Anthony is happy to concede that the Bible contains some sound moral lessons and moments of great beauty (his favourite being the Song of Solomon), but for him the whole thing is disfigured by phrases such as “the beginning of wisdom is the fear of the Lord”. His disdain for the notion of submission before a deity is put with characteristic force: “Just obey, just submit. The usual rather cowed posture of human beings toward divinity in the hope that it won’t inflict too many earthquakes or tsunamis or plagues in the near future.”

    The more force behind that observation, the better. It needs to be made with force. The notion in question is one of the worst humans have come up with, and props up many of the others; it’s poisonous; it lurks behind hierarchy and oppression and mindlessness; it stinks.

    Adams wonders “why Anthony feels it important to make the case for free thought at this particular moment.” The church fought back hard in the 16th and 17th centuries, Anthony explains, rather like a cornered rat.

    “And I think we’re seeing something rather similar at the moment, with events like 9/11. These have just dragged the fig leaf off the claims that religion makes to be a positive and peaceful presence in society, so that people now who never had a religious view or were just a bit disdainful of it are now speaking out frankly and bluntly, and being called militant atheists and fundamentalist atheists and so on.”

    The philosophically illiterate charge of fundamentalist atheism has been leveled against many of the figures – Sam Harris, Richard Dawkins, Christopher Hitchens – with whom Anthony has been aligned (and among whom he is “proud to be counted”).

    As I have noted before. People who detest putative fundamentalist atheists will be disppointed if they hope to include Anthony on their side of the Great Split.

    He hopes the book, Adams says, “will help to make the case that a spiritual life can be lived without religion”:

    The churches have been so successful in monopolising spirituality. But a walk in the country, a visit to an exhibition, dinner with a friend, or just having a quiet drink in the evening – those are spiritual exercises too. The humanist tradition recognises this, and is much more generous and sympathetic about human nature and its needs and desires. And it recognises that there are as many ways of leading good and meaningful lives as there are individuals to live them.

    He ought to know; he lives about twenty of them himself.

  • New Humanist talks to Anthony Grayling

    His disdain for the notion of submission before a deity is put with characteristic force.

  • Sam Harris’s The Moral Landscape

    Sam Harris asks an interesting question in the introduction, after laying out his central (and not really controversial) claim that questions about values are questions about the well-being of conscious creatures. “Is it possible,” he asks, “that certain people are incapable of wanting what they should want?” Of course, he answers; there are always people who get things wrong. But that question doesn’t exhaust the difficulties that arise in moral discussion, yet Harris separates it out as if it did. The really hard question, which he generally gives short shrift, asks “is it possible that there are many people who are incapable of wanting what other people want?” In other words is it possible that many people do just fine at wanting what they should want for themselves and fail only at wanting what they should want for other people? Yes it is, and this is why the world is not a happy Utopia of people adding their bliss together to make a sum of Megabliss. The owl’s well-being is to eat the mouse, and the mouse’s well-being is to dodge the owl. We have an impasse.

    It is surprising that Harris doesn’t put more emphasis on competition, on rivalry and scarcity and zero-sum games and prisoners’ dilemmas, on exploitation and labour and hierarchy, on the fact that more well-being for me is not the same as more well-being for you, let alone for everyone, and that this fact by itself is enough to make morality contentious and difficult. He does address these issues eventually, but not until well into the book, and then only briefly and somewhat perfunctorily. The emphasis is all on insistence that “the well-being of conscious creatures” is pretty much all we need to consider.

    He does tell us some interesting things in the process, though, such as that “neuroimaging has also shown that fairness drives reward-related activity in the brain, while accepting unfair proposals requires the regulation of negative emotion.” That is a hopeful observation – but it is vulnerable to the familiar fact that humans are brilliant at rationalization, which means among other things that we know how to understand “fairness” in such a way that it maximizes our own well-being at the expense of other people. Tax-cuts for the super-rich make a tidy example of that, since one can view both sides of the debate as defining “fairness” in their own favor. (Michael Moore performed this dialectic in one of his films: on being told that his new book had just hit the New York Times best-seller list he said, “Oh! Well now I believe in tax-cuts for the rich.”)

    The depressing truth that Harris never really confronts is that no one really wants to maximize the well-being of everyone. Economies depend on not doing so: cheap labour is the engine that drives various economic miracles and tigers. Lip service is paid to the idea of eradicating poverty, but meanwhile all sorts of visible and occult mechanisms make sure that there will always be plenty of poor people around. Rich countries subsidize their own cotton farmers at the expense of desperately poor African counterparts. Where is the brain reward for the feeling of fairness then? Africans are far away, and easy to ignore, so their immiseration doesn’t interfere with the well-being of prosperous Europeans.

    This isn’t an issue of not understanding that morality is about the well-being of conscious creatures. It’s an issue of not caring, of selective attention, of studied ignorance, of institutions, regulations, habits, expertise – it’s a myriad of things. It’s easy to get people to agree that well-being is good; the hard part is getting them to agree on what that implies they should do, and getting them to do it.

    Harris spends most of the book hammering home the point that morality is about the well-being of conscious creatures, which means he spends far too little time considering the difficult questions that arise even if everyone agrees on that. He also frequently treats those questions as easily settled, for instance when he says, “I think there is little doubt that most of what matters to the average person – like fairness, justice, compassion, and a general awareness of terrestrial reality – will be integral to our creating a thriving global civilization and, therefore, to the greater well-being of humanity”.

    Almost halfway into the book he does suddenly admit the difficulty – “population ethics is a notorious engine of paradox, and no one, to my knowledge, has come up with a way of assessing collective well-being that conserves all of our intuitions”. He then quotes Patricia Churchland saying, “no one has the slightest idea how to compare the mild headache of five million against the broken legs of two…” Quite so, and this acknowledgement should have come much earlier and been woven into the discussion throughout. Because it isn’t, the first part of the argument seems much too quick and effortless. If it were that simple, the reader keeps thinking, why wouldn’t everyone just do it?

    About the Author

    This review was written for issue 53 of The Philosophers’ Magazine.
  • Kenan Malik reviews Sam Harris

    Harris is nothing if not self-confident. There is a voluminous philosophical literature on the relationship between facts and values. Harris chooses to ignore most of it.

  • Ayn Tea Atlas Rand Party Shrugged

    It’s a bad movie, therefore a minority taste, therefore the Tea Party will love it.

  • Ben Goldacre on what a government leaflet gets wrong

    It begins, like much pseudoscience, with uncontroversial truths. Then the trouble starts.

  • Sam Harris and Robert Winston in conversation

    Winston claims that Dawkins and Harris “balkanise the world a good deal more” than religion does. Srsly.

  • Sveriges Radio

    Hey look what I found. I was looking for something else – an interview I did a couple of weeks ago with Johan Signert of Humanisterna (the Swedish Humanists) – but I found this instead: a piece on Radio Sweden about Hatar Gud Kvinnor? I forgot to look for it last summer. I talk a bit – with too much umming, but hey, I’d just flown from Seattle via Amsterdam and then done a talk, so whaddya expect. Christer Sturmark also talks – which is pleasant; I liked Christer a lot, it’s nice to hear him. I wasn’t around when the radio guy talked to him – I was probably signing books then.

  • Radio Sweden on “Hatar Gud Kvinnor?”

    Talks to OB and to Christer Sturmark.

  • Charles Darwin’s Illness

    Introduction

    Darwin’s Illness

    Charles Darwin suffered from a persistent, debilitating illness for most of his adult life with a wide range of bizarre symptoms.[1] Attacks of nausea and vomiting were his most distressing complaint but he also experienced headaches, abdominal pains, ‘lumbago’, palpitations and chest pain, numbness and tingling in the fingers, sweating, heat and cold sensitivity, flushing and swelling of his face and extremities, eczema, recurrent boils, attacks of acute anxiety, a sensation of dying and hysterical crying. His abdominal symptoms were associated with much flatulence with the noisy expulsion of pungent gas both ‘upwards and downwards’. In addition to all of this he also suffered from episodes of severe lethargy when he was virtually confined to his sofa.

    Apart from these major symptoms Darwin also occasionally vomited blood, he developed dental decay and skin pigmentation. The sea-sickness he experienced during the entire five year voyage of HMS Beagle was also part of his illness.[2] Apart from these very many troublesome symptoms Darwin also had mild dyslexia;[3] his sister habitually would correct his spelling [4] and like most dyslexics he had difficulty learning language  – Greek and Latin when at school and German in later life. With the dyslexia there is a frequent association of amusica – tone deafness, and Darwin was tone deaf.[5]

    Darwin’s symptoms were certainly unusual but they had several even more unusual features:

    = His illness was episodic and attacks were brought on by stressful events, even very minor stresses or pleasurable events such as the visits of friends. Perhaps the first of these attacks was after he attended two concerts in the one day, in Birmingham in 1829, when: ‘It knocked me up most dreadfully, & I will never attempt again to go to two things on the one day’.[6] Again in 1862, writing to Thomas Rivers (an expert on roses), he said: ‘… but I suffer severely from an ailment of a very peculiar kind, which prevents me from all mental excitement, which is always followed by spasmodic sickness, & I do not think I could stand conversation with you, which to me would be so full of enjoyment’.[7] In the same year three of his former shipmates from the Beagle came to visit him. ‘Two days ago three officers of the Beagle came here to dinner; I took every possible precaution, but it made me very ill with violent shaking and vomiting till early morning; & Could not even wish them goodbye next morning.’[8] Darwin declined a visit from the brother, John King of a former shipmate, Phillip Gidley King: ‘I grieve to say that my health is so indifferent, I cannot stand seeing at present anyone here. Twice lately I could not resist seeing old friends (once was when Wickham & Co came here) and the excitement made me so ill afterwards, that I have been advised not to do so again. I am well enough in the mornings and when I keep quiet.’[9]

    = The vomiting occurred several hours after meals (not immediately, like bulimia), so that he vomited bilious fluid, not food. He may certainly have suffered from fluid and salt depletion but not from starvation – he seldom lost much weight.[10]

    = His major symptoms had a reciprocal relationship to his eczema and to his ‘lumbago’ or ‘rheumatism’(fibromyalgia). He noted that when either of these conditions was bad his other symptoms improved. In a letter to Hooker in January 1864 he described how for five months he ‘had done nothing but be sick’. In the same letter he mentions how he ‘suddenly had a slight attack of rheumatism in my back & I instantly became almost well & so wonderfully strong that I walked to the Hothouse, which must be more than 100 yards’.[11]

    = He obtained relief, at least initially, from hydrotherapy, ‘the Water-Cure’: ‘The Water Cure is assuredly a grand discovery & how sorry I am I did not hear of it, or rather that I was not somehow compelled to try it some five or six years ago.’[12]

    Previous Diagnoses

    More than 40 diagnoses for this illness have been proposed, a list beginning from when Darwin first showed symptoms of his ailment until the present day.[1] Many of these diagnoses can be dismissed as they were for conditions that are no longer recognised (‘aggravated dyspepsia’, ‘suppressed gout’) or for conditions that exist only in the realm of alternate medicine (‘pyroluria’, ‘candida overload’). Other suggested diagnoses that relate to his five-year voyage with the Beagle may also be crossed from the list as Darwin had definite symptoms before he sailed. These include exotic infections such as Chagas Disease,[13] malaria and brucellosis. The sickness that Darwin experienced at Valparaiso in 1834, during the voyage, was a separate illness, probably typhoid.[14] It was not the cause of his lifetime illness, as was suggested by Huxley.[15] The various gastrointestinal conditions that have been put forward as the cause of his illness (biliary disease, Crohn’s disease,[16] peptic ulceration) might explain some of Darwin’s symptoms but by no means all. Psychological or psychogenic suggested causes of his illness abound. None other than Sir George Pickering, Professor of Medicine in Oxford from 1956 until 1968, eloquently described Darwin’s illness as ‘polymorphous symptomatology’, but then he wrongly concluded that Darwin’s illness was psychogenic in nature: ‘The case for a psychoneurosis is first that the symptoms suggest it, and, taken in their entirety, they fit nothing else.’[14]

    Darwin certainly had some of the conditions that have been proposed as the essential cause of his ailment such as multiple allergies,[3] panic attacks,[17] and other psychiatric symptoms but these were all an integral part of his illness, not the cause.

    Other conditions such as dental decay and vomiting blood may be regarded as complications of his disorder; dental decay is seen in other chronic vomiting conditions such as bulimia and the hematemesis is a consequence of bruising or tearing of the lower oesophageal sphincter from forceful expulsion of gastric contents. His eczema has been reliably diagnosed as atopic dermatitis[18] but this diagnosis does not account for his other gastrointestinal and nervous symptoms. Patients with atopic dermatitis harbour staphylococci (Staph. pyogenes) in their skin both in the lesions and in apparently normal skin areas with the result that may develop recurrent staphylococcal skin abscesses (or boils).[19] His skin pigmentation was not the result of arsenical poisoning, as has been suggested,[20] but was a physiological response to increased ACTH and concomitant melanocyte stimulating hormone (MSH) secretion following salt and fluid loss.

    Darwin’s mother died when Charles was eight; she appears to have had a similar illness having been dipped into the icy Irish Sea as a child ‘to cure her pukes and boils’. As an adult she was unable to ride in a carriage without being ill, had hyperemesis with her pregnancies and died at the relatively early age of 52 years with abdominal pains.[21]

    Her younger brother Tom, Charles’ maternal uncle suffered severe headaches, abdominal pains and was confined to his cabin with seasickness on his one voyage to the West Indies, a journey taken in an attempt to improve his health.[22] He died with opium overdosage at the young age of 34.

    Darwin’s Diagnosis

    Darwin suffered from the Cyclical (or Cyclic) Vomiting Syndrome (CVS),[23] a little known but well described condition, first recognised in children, but one which may produce symptoms for the first time in early adult life.[24] The disorder may be related to mitochondrial dysfunction. Mitochondria in the human are entirely maternally inherited – the ovum contains many hundreds of mitochondria and the few mitochondria present in sperm are lost in the fertilized ovum. Where there is a maternal history of the disorder, as there was in the Darwin family, it is probable that the dysfunction is due to an inherited mitochondrial DNA (mtDNA) abnormality.[25]

    An inherited mitochondrial disorder not only fully explains Darwin’s illness, it also explains the illness in Darwin’s mother and in his uncle Tom.

    Mitochondria provide most of the energy for cellular function, producing ATP (adenosine triphosphate) from ADP (adenosine diphosphate), glucose and oxygen.[26] Regardless of the particular enzyme abnormality the end result is much the same – decreased ATP production. Mitochondria split during cell division and pass randomly to the daughter cells so that the proportion of normal to abnormal mitochondria may vary widely in subsequent cell generations (heteroplasmy). Variations early in embryogenesis lead to considerable heteroplasmy in different organs or tissues. As a result of this patients with the same mtDNA abnormality may have very different symptoms or may have no apparent symptoms at all. (These patients may have susceptibility to some drugs such as streptomycin, suffer post-viral chronic fatigue, have hyperemesis when pregnant, or have minor complaints such as the restless legs syndrome or increased susceptibility to motion sickness – but this is speculation.)

    Patients diagnosed as having CVS also vary with their symptoms. Some have only occasional episodes of nausea and vomiting, others are severely incapacitated with additional symptoms of headaches, abdominal pain and severe lethargy. There may be coalescence of episodes with nausea and vomiting lasting for weeks or months.[24] Others experience noxious flatulence, symptoms of fibromyalgia, and suffer from eczema. Panic episodes may occur at the beginning or during an attack; some patients have panic episodes at times when they have no other symptoms. Some experience severe motion sickness to the extent that they cannot watch television with rapidly changing or moving scenes; one mother reported that she was unable to watch her children on a swing in the playground. Many have heat or cold intolerance and find great difficulty in finding a comfortable temperature.

    Attacks may be brought on by stressful events, particularly positive stresses such as the anticipation of a holiday. Attacks are more common at Christmas and in America at Thanksgiving. Like Darwin, many patients experience relief from water exposure and spend long hours under a shower during attacks.[27]

    Pathophysiological Ruminations

    Many of the symptoms of Darwin’s illness and those of patients who have CVS today, such as the headache, fatigue, muscle pain and palpitations, may be explained by the concept of mitochondrial failure – the mitochondria in cells that have high energy requirements (such as neurones, cardiac and skeletal muscle cells) are simply failing to meet the energy requirements of those cells. When glycolysis is inadequate ATP is produced along with lactic acid by anaerobic metabolism, a much less efficient mechanism and the lactic acidosis resulting may be responsible for some symptoms. A further mechanism is the conversion of two molecules of ADP to one of ATP and one of AMP (adenosine monophosphate). AMP is catabolized and the ADP is not immediately regenerated so that reserves of the source of ATP are lost, providing a mechanism for persistent fatigue.

    Other symptoms, such as the vomiting, flatulence, abdominal pain, heat and cold intolerance may originate from cells of the neuroendocrine system. This system has two components, a central in the brain, and a peripheral, with cells in various endocrine organs including the islets of the pancreas and in the epithelium of the gut and bronchi. The system has a long evolutionary history, evolving before the nervous system with which it is closely associated.[28] The cells of this system are characterised by possessing neurosecretory granules, complex granules containing the secretory product of the cell that have a high osmolality and are highly acidic.[29] They also contain a high concentration of ATP that maintains the stability of the granule, reducing osmotic pressure by linking the secretory molecules and reducing acidity by acting as a buffering agent. If ATP is deficient the granules are likely to be unstable and hormone secretion variable or inadequate.

    Numerous differing peptide hormones are present in the granules of different cells including insulin, its antagonist glucagon, secretory agents such as gastrin, a pain perceptor, substance P and a general inhibitory agent, somatostatin. Briefly, if secretion of an activator is adequate but an antagonist, such as somatostatin, is deficient, then symptoms will result.

    The effectiveness of the ‘water cure’ in Darwin’s case may have had two different but not incompatible mechanisms. Firstly, it may have provided reflex vagal stimulation and by this means reduced his abdominal symptoms.[30] The vagus, or 10th cranial nerve, is a complex nerve with sensory, motor and autonomic components, again with a long evolutionary history. It is stimulated by water on the face or body and its autonomic function, among other effects, relaxes the antral region of the stomach.

    Secondly, there may have been psychological factors involved. We know that Darwin’s episodes of sickness were brought on by minor stress, even by pleasurable events. The water cure, particularly at the beginning, was carried out in resorts where, apart from the excruciating treatments, there was very little stimulation. Darwin sought this treatment when he was persistently ill when dissecting and classifying barnacles (Cirripedia). Darwin wrote to his friend and mentor, John Henslow: ‘One of the most singular effects of the treatment is that it includes in most people and eminently in my case, the most complete stagnation of mind. I have ceased to think even of barnacles.[31]

    Apart from his numerous symptoms, symptoms all of which occur today in patients with CVS,[27] Darwin had several other, rather sinister symptoms. He had several episodes of transient paralysis and memory loss, greatly worrying his family.[32] They could reasonably be described as ‘stroke- like’ episodes. These are characteristic of the MELAS syndrome; MELAS is another disorder known to regularly associated with mitochondrial dysfunction; MELAS is an acronym for Mitochondrial Encephalopathy, Lactic Acidosis and Stroke-like episodes. Lactic acid was unknown in Darwin’s time and was certainly not measured but, given Darwin’s other symptoms, it would surely have been elevated during his periods of illness. Other symptoms are muscle weakness, muscle pain, headaches and vomiting – all of which Darwin certainly had. The MELAS syndrome has been shown to be associated with a mitochondrial gene mutation designated A3243G mutation; the same mutation has been shown to be present in some cases of CVS.[33] As Darwin had evidence of both the CVS and MELAS syndromes it is a reasonable guess that he in fact had the A3243G mutation.

    Epilogue

    The name Cyclical Vomiting Syndrome is not an attractive name; like the disorder that may have the same background aetiology, the Chronic Fatigue Syndrome, it is not a name that immediately attracts great sympathy for the sufferers. Furthermore it is not a name that will attract research funding, and research into this group of conditions is badly needed. Importantly also it emphasises only one aspect, albeit the principle aspect of the disease, the vomiting, and the other abdominal, nervous and psychological features of the disorder are not suggested in the title. Another term that has been proposed, ‘Mitochondrial Cytopathy’, appears too vague and is possibly inaccurate as it suggests that the cell cytosol is disordered rather than the function of one type of organelle in that cytoplasm.

    A new term, ‘Intermittent Mitochondrial Failure’ (IMF) is suggested. This assumes that the causation is always in these organelles, which may not be correct, but is sufficiently broad to take in the whole range of symptoms that may occur with this group of disorders. Intermittent Mitochondrial Failure could be linked with ‘Persistent (or Permanent) Mitochondrial Failure’ (PMF) to encompass coalescent episodes of CVS, chronic conditions such as unrelenting and chronic fatigue and the severe mitochondrial disorders of childhood. As an acronym, IMF is more likely to attract attention and sympathy; a disorder termed ‘IMF’ should also draw in research funding.

    Regardless of the name, Darwin would be pleased with the diagnosis. A mitochondrial disorder does not explain his wife’s illnesses or the illnesses of his children but it does provide an explanation for almost all of his own symptoms. His seasickness and recurrent boils are explained, and even, if somewhat tenuously, we now know why Darwin had difficulty in learning German. If the diagnosis is accepted, 150 years from the first symptoms of an illness to a correct identification may be something of a record.

    1.         Colp, R., Jr, Darwin’s Illness. 2008, Gainesville: University Press of Florida.

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