no one who seriously suggests that mental states affecting health and shamanistic death spells are evidence for either ‘non-reductionism’ or psi is worth taking the time to refute in detail.
You obviously missed the salience of much of the chapter, which ranged from effects like voodoo death which could perhaps be explained reductionistically through nocebo effects, to effects like tumors disappearing because of placebo influence, which are much more difficult to account for, to effects like hypnotic induction of burns and blisters in particular locations which are exceedingly difficult to explain reductionistically, to effects like skin writing and remote staring experiments which cannot be explained reductionistically in any plausible manner.
In any event, most reductionists refuse to accept any role for placebo effect beyond subjective comfort, so certainly their views will be washed away by the torrent of evidence in Chapter 3.
no one who seriously suggests that mental states affecting health and shamanistic death spells are evidence for either ‘non-reductionism’ or psi is worth taking the time to refute in detail.
You obviously missed the salience of much of the chapter, which ranged from effects like voodoo death which could perhaps be explained reductionistically through nocebo effects, to effects like tumors disappearing because of placebo influence, which are much more difficult to account for, to effects like hypnotic induction of burns and blisters in particular locations which are exceedingly difficult to explain reductionistically, to effects like skin writing and remote staring experiments which cannot be explained reductionistically in any plausible manner.
In any event, most reductionists refuse to accept any role for placebo effect beyond subjective comfort, so certainly their views will be washed away by the torrent of evidence in Chapter 3.