A weekend for young Catholic nurses and doctors to reflect on issues of healthcare and faith. See post at Jericho Tree.
Archive for the ‘Science/Technology’ Category
There have been a few articles recently about the advantages of the one-child family and growing up sibling-free.
Colin Brazier, Sky News presenter and father of six, puts the other side. The title of his piece is ‘Why having big families is good for you (and cheaper)‘. Here are some highlights.
Some of the most startling literature comes from medical research. It has long been known that siblings – by sharing germs at a young age and mutually priming immune systems – provide some protection against atopic conditions such as hay fever and eczema. But the latest breakthroughs suggest growing up with a brother or sister can also guard against food allergies, multiple sclerosis and some cancers. For reasons that have yet to be fully fathomed, these benefits do not apply to children simply by dint of spending time sharing bugs with other youngsters – as they would, for instance, in day care.
The other “epidemics” of modern childhood, obesity and depression, are also potentially reduced by exposure to siblings. A clutch of major studies from all over the world shows that the more siblings a child has, the thinner they will be. Put simply, siblings help children burn off fat. One American study honed its analysis down to an amazingly precise deduction: with each extra brother or sister, a child will be, on average, 14 per cent less obese. Reductio ad absurdum? We can scoff at such a definitive conclusion, until we realise that no one in medical academia has suggested that having a sibling ever made anyone fatter.
None of this is rocket science. When we compare like with like, regardless of family background, children with siblings tend to enjoy better mental health. Obviously, again, this is to generalise massively. The world is full of jolly singletons. But dig into some of the big data sets out there and unignorable patterns emerge. On experiences on which nation states hold a big corpus of statistics, events such as divorce and death, for example, strong correlations exist.
Cause is not always correlation, but it stands to reason that when parents split up or die, a child will benefit from having a sibling to turn to. That solidarity runs throughout the lifespan. After all, a sibling is for life, not just for childhood.
Indeed, policymakers with an eye to areas beyond elderly care may need to wake up to the shifting sands of family composition. In the late 20th century, the received wisdom among sociologists was that it mattered not a jot to society at large whether more people were sticking to one child. Now that assumption is being questioned. Is the valuable role played by siblings in elderly care factored into the welfare debate? Will an economy with fewer creative middle children be as competitive? How easy will the state find waging war when more parents are reluctant to see their only child march to the front?
More broadly, the last decade has seen a major evolution in academic thinking about siblings. They have ousted parents as being the key driver behind personality development. And where, 30 years ago, academics such as Toni Falbo argued that to be born an only child was to have won the lottery of life, now research is running in the opposite direction.
A slew of reports by serious scholars, such as Prof Judy Dunn of King’s College London, have chipped away at the idea that family size is the product of a consequence-free decision. Researchers have shown that “siblinged” children will have stronger soft skills and keener emotional intelligence than single children. They will be better at gratification deferment (because they have learnt to wait their turn) and hit motor milestones such as walking and talking more rapidly than those without sibling stimulation.
Some of the most recent evidence even suggests that a child with a brother and/or sister will have more evolved language skills and do better at exams. This information is truly revolutionary. For decades, the assumption of academic ideas such as the Dilution Theory has been that less is more.
Have too many children and, as a parent, you will not be able to leverage your resources on to a solitary stellar-achieving child. Indeed, for parents who cannot stop themselves hovering above and over-scheduling their hurried offspring, a sibling for their one-and-only can be the antidote to pushy parenting.
I don’t think this is about a binary ‘right or wrong’, with the consequent stigmatising of one size of family over another. There are many different reasons why some families are larger and some smaller. But it’s good to be aware that some of the alarmist articles about the costs of raising children are extremely one-sided.
I managed to get a ticket for the very last day of the Ice Age Art exhibition at the British Museum on Sunday.
At one level, the works are extraordinary. To stand in front of a 40,000 year old Lion Man carved in ivory; to see a flute from the same period made from the bone of a griffon vulture, with six carefully spaced holes waiting to be fingered; to pass from one exhibition case to the next, a succession of statues, figurines, etchings, carvings, tools, weapons, most of them with some form of figurative imagery, thousands and thousands of years old. And to think that for some reason it was in this period in Europe that figurative art first developed.
At another level, it’s extraordinarily ordinary. These are images and carvings that could have been created yesterday, in the local art college, or even the local school. They clearly have a huge and unknown symbolic value, but as examples of figurative art they are simply very graceful and well-kept examples of the human urge to represent what is real.
This is what the human mind does. It produces images of what is out there in the real world (an etching of a lion jumping). It forms imaginary creations by playing with these images mentally and combining and recreating them (the head of a lion on the body of a man). It makes tools (a carefully carved stone core), weapons (a small pouch to launch an arrow), and musical instruments (the vulture bone flute). The mind or imagination works symbolically, and this is what allows us to transform the world, because the symbols don’t just stay in the mind – they change how we relate to the world and what we do in and with it.
It’s the lack of distance between then and now that is so extraordinary. If we could meet these ancestors of ours, and have just a few weeks of contact, perhaps just a few days, we would have learnt their language, and they ours, and we would be communicating as neighbours, as brothers and sisters. And yes, we would be working out whether they were friends or enemies, and the whole of human history would unfold once more…
I’ve just come across this Catholics in Healthcare blog, edited by Jim McManus.
Here is the ABOUT page:
Celebrating and supporting the Catholic contribution to health, social care and social action
Catholics are busy and engaged in Health and Social Care. We see the work of caring for others as a core part of being Catholic. From being informal carers and volunteers to pursuing careers in nursing, medicine, social care, research and policy, Catholics
There are well over 1.000 Catholic agencies and organizations in the UK providing some form of health and social care, from volunteer groups in parishes to local and national Catholic Charities , Religious Orders which specialise in nursing, health and social care; and official agencies of the Catholic Church at local level such as Diocesan agencies. The Catholic health and social care presence is large and diverse.
This blog is created by, about and for Catholic Christians working in Health and Social Care. The Blog will update you on the work of the Healthcare Group of the Catholic Bishops Conference of England and Wales as well as providing you with access to other resources and support.
Our Editor and contacting us
The editor of the Blog is Jim McManus, a member of the Healthcare Reference Group of the Bishops’ Conference.
Most of us in the seminary are wearing fluorescent green electronic devices clipped to our belts. You might think they were tagging devices, but we find it easier and cheaper to track seminarians by hacking into their mobile phone signals. (Joke! I can imagine some crazy person reading this post too quickly and saying to a friend, ‘Did you know they tag the students at Allen Hall?!’).
In fact, we have splashed out on a job lot of pedometers. We are divided into teams of five, and the aim is to see which team can ‘walk to Rome’ first. I’ve just looked this journey up on Google Maps, and it comes out as 1,089 miles and 356 hours on foot.
It’s not communal virtue. It’s self-improvement. Trying to get the activity levels slightly higher, to improve our all-round health and well-being, and giving us the time-honoured incentive of a competition to urge us on.
I know this sounds daft, but in the first two days I walked three miles without going anywhere. What I mean is that I spent the whole time in the building here; and the only time I went out was to give a talk in a parish in west London, and I drove there. So without going anywhere, without walking along a street, I clocked up three miles – just going back and forwards from office to dining room to chapel to photocopier etc. It’s not a big house, and it shows how far you can walk just going about your ordinary business.
I did about ten miles in the first few days. Then…disaster struck. Coming out of the chapel, and straightening myself out after Mass, I caught the blasted pedometer with my right hand, it crashed to the floor, AND IT RE-SET ITSELF TO ZERO!! Ten miles down the drain; ten miles for nothing. I rushed to the college ‘Walking to Rome’ arbitrator, and she said she would give me the benefit of the doubt and add these on at the end. But I understand that now everyone is talking about their pedometers crashing and re-setting, when they had 50, 100, 200, 500 miles on them…
It has made me curious about how much I do walk, and walking in general; and I suppose that’s half the point. I chatted to a friend today and she said that when the pedometer craze broke over the UK years ago (we are very behind here), it was suggested that 10,000 steps was a healthy and realistic distance to aim at each day if you are trying to take this walking thing seriously. That’s about 5 miles.
You can tell I am getting pulled in, because now I want to buy a decent pedometer to replace the unreliable one I’ve got. I’ll try to remember to update you. I’m sure you are fascinated by my personal step-count. Maybe I could do a weekly post about this…
Posted in Philosophy, Science/Technology, tagged anthropic principle, Big Bang, cosmology, faith and reason, first cause, God, multiverse, necessary being, reason, Religion, science, science and religion, truth on May 5, 2013 | 16 Comments »
Fr Philip Miller has an article about Faith and Science in this month’s edition of the Pastoral Review, going over some of the basic history, theology and scientific theory.
In the section on cosmology he writes about the anthropic principle: the way the universe is tuned in such a precise way as to allow the possibility of human life. I’m not sure about this. I’m not saying it’s untrue, I just haven’t done enough to think through whether I find the argument convincing or not.
What speaks to me more is the simple argument from order: that an ordered universe requires some transcendent foundation for its own order (i.e., outside space and time); and that scientific explanation presupposes that the universe can, at least in theory, be explained, and it therefore assumes that the ultimate explanation for the universe has a foundation which is outside the universe itself (at the metaphysical level – that the universe cannot contain the foundation of its own laws; and at the epistemological level – that science cannot justify the foundations of its own scientific principles).
This is how Fr Philip puts it:
The fundamental question remains, for a multiverse just as for a single universe: what is the underlying, unifying cause? The answer is that there must be a necessary being, that is, some sort of ‘God.’ Universes, being complex, law-governed entities, are not simple, and so cannot be metaphysically necessary (since ‘something’ must cause/explain the underlying unity of the complex whole).
Some of Professor Stephen Hawking’s work has been on the nature of the Big Bang, the proposed initial moment of the universe. Some of his more recent hypotheses have been to provide solutions to the complex physics of the early universe that avoid any suggestion that the Big Bang is, in effect, a creation ex nihilo. Hawking’s collaborator, physicist Neil Turok, developed the idea of the ‘instanton’ model of the Big Bang, which has, in simple terms, ‘no beginning.’ And yet, it is highly instructive to note Turok’s own words about their modelling of the universe’s initial expansion phase, termed ‘inflation’:
“Think of inflation as being the dynamite that produced the Big Bang. Our instanton is a sort of self-lighting fuse that ignites inflation. To have our ‘instanton’ you have to have gravity, matter, space and time. Take any one ingredient away and the ‘instanton’ doesn’t exist. But if you have an ‘instanton’ it will instantly turn into an inflating infinite universe.” [Turok, N., commenting online on his own work]
In other words, even in their attempt to define a universe with no beginning, they still have to assume that there is a pre-existing framework of physical laws just sitting there, which the material universe must obey. The universe clearly doesn’t invent its own laws: it requires a law-giver, and that law-giver has to be outside the universe of matter, space and time; it must be spirit, God Himself.
Which raises the child’s question, ‘But who made God?’ To which the answer is: God is not the kind of thing that needs to be made. Or, to put it in the positive: God is precisely that one ‘thing’ that is not made by another thing; God is eternal (outside time), spirit (outside space and matter), simple (outside the complexity of secondary explanations), and necessary (outside the chain of secondary causes).
What do you think?