Oller, J. W., Shaw, C. A., Tomljenovic, L., Karanja, S. K., Ngare, W., Clement, F. M., & Pillette, J. R.. (2017). HCG Found in WHO Tetanus Vaccine in Kenya Raises Concern in the Developing World. OALib
“In 1993, who announced a ‘birth-control vaccine’ for ‘family planning’. published research shows that by 1976 who researchers had conjugated tetanus toxoid (tt) with human chorionic gonadotropin (hcg) producing a ‘birth-control’ vaccine. conjugating tt with hcg causes pregnancy hormones to be attacked by the immune system. expected results are abortions in females already pregnant and/or infertility in recipients not yet impregnated. repeated inoculations prolong infertility. currently who researchers are working on more potent anti-fertility vaccines using recombinant dna. who publications show a long-range purpose to reduce population growth in unstable ‘less developed countries’. by november 1993 catholic publications appeared saying an abortifacient vaccine was being used as a tetanus prophylactic. in november 2014, the catholic church asserted that such a program was underway in kenya. three independent nairobi accredited biochemistry laboratories tested samples from vials of the who tetanus vaccine being used in march 2014 and found hcg where none should be present. in october 2014, 6 additional vials were obtained by catholic doctors and were tested in 6 accredited laboratories. again, hcg was found in half the samples. subsequently, nairobi’s agriq quest laboratory, in two sets of analyses, again found hcg in the same vaccine vials that tested positive earlier but found no hcg in 52 samples alleged by the who to be vials of the vaccine used in the kenya campaign 40 with the same identifying batch numbers as the vials that tested positive for hcg. given that hcg was found in at least half the who vaccine samples known by the doctors involved in administering the vaccines to have been used in kenya, our opinion is that the kenya ‘anti-tetanus’ campaign was reasonably called into question by the kenya catholic doctors association as a front for population growth reduction.”
Ibinda, F., Bauni, E., Kariuki, S. M., Fegan, G., Lewa, J., Mwikamba, M., … Newton, C. R. J. C.. (2015). Incidence and risk factors for Neonatal Tetanus in admissions to Kilifi County hospital, Kenya. PLoS ONE
“Background neonatal tetanus (nt) is a preventable cause of mortality and neurological sequelae that occurs at higher incidence in resource-poor countries, presumably because of low maternal immunisation rates and unhygienic cord care practices. we aimed to determine changes in the incidence of nt, characterize and investigate the associated risk factors and mortality in a prospective cohort study including all admissions over a 15-year period at a county hospital on the kenyan coast, a region with relatively high historical nt rates within kenya. methods we assessed all neonatal admissions to kilifi county hospital in kenya (1999-2013) and identified cases of nt (standard clinical case definition) admitted during this time. poisson regression was used to examine change in incidence of nt using accurate denominator data from an area of active demographic surveillance. logistic regression was used to investigate the risk factors for nt and factors associated with mortality in nt amongst neonatal admissions. a subset of sera from mothers (n = 61) and neonates (n = 47) were tested for anti-tetanus antibodies. results there were 191 nt admissions, of whom 187 (98%) were home deliveries. incidence of nt declined significantly (incidence rate ratio: 0.85 (95% confidence interval 0.81-0.89), p<0.001) but the case fatality (62%) did not change over the study period (p = 0.536). younger infant age at admission (p = 0.001) was the only independent predictor of mortality. compared to neonatal hospital admittee controls, the proportion of home births was higher among the cases. sera tested for antitetanus antibodies showed most mothers (50/61, 82%) had undetectable levels of antitetanus antibodies, and most (8/9, 89%) mothers with detectable antibodies had a neonate without protective levels. conclusions incidence of nt in kilifi county has significantly reduced, with reductions following immunisation campaigns. our results suggest immunisation efforts are effective if sustained and efforts should continue to expand coverage.”
Melgaard, B., Mutie, D. M., & Kimani, G.. (1988). A cluster survey of mortality due to neonatal tetanus in Kenya. International Journal of Epidemiology
Maitha, E., Baya, C., & Bauni, E.. (2013). He burden and challenges of neonatal tetanus in Kilifi district, Kenya-2004-7. East African Medical Journal
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“Objectives: to describe the incidence of neonatal tetanus (nnt) and to describe the trends between 2004 and 2007; to show the geographical distribution of nnt in kilifi district and to describe routine immunisation coverage, catch-up campaigns and mop-ups. design: retrospective study setting: kilifi district, coastal kenya subjects: children diagnosed with neonatal tetanus (nnt) attending health facilities in the district. results: the incidence of nnt in kilifi increased from 0.6 in 2004 to 1.0 per 1000 live births in 2007. over 50% of kilifi district was a high risk area for nnt. it was a public health problem (>1 per 1000 live births) in 19/36 locations. immunisation (tt2+) increased from 4% in 2004 to 17% in 2007 for women of childbearing age and from 22% to 98% for pregnant women in the same period. all cases of nnt were delivered at home. 83% of nnt cases had potentially infectious materials applied to their cords. conclusions: neonatal tetanus was an increasing problem in kilifi district in the period 2004-2007. immunisation coverage was low for women of childbearing age. tt immunisation data capture was a mix-up (pregnant women and women of childbearing age) at various health facilities and was a challenge to accurate estimates of tt2+ immunisation coverage.”
Organización Mundial de la Salud, & Salud, O. M. de la. (2006). Tetanus vaccine; WHO position paper. Weekly Epidemilogical Report
Show/hide publication abstract
“Recent tetanus cases associated with male circumcision in eastern and southern africa (esa) prompted an examination of tetanus immunity by age and sex using multiplex serologic data from community surveys in three esa countries during 2012.2013. tetanus seroprotection was lower among children 5.14 years versus 1.4 years of age in kenya (66% versus 90%) and tanzania (66% versus 89%), but not in mozambique (91% versus 88%), where children receive two booster doses in school. among males . 15 years of age, tetanus seroprotection was lower than females in kenya (45% versus 96%), tanzania (28% versus 94%), and mozambique (64% versus 90%). tetanus immunity from infant vaccination doses wanes over time, and only women of reproductive age routinely receive booster doses. to prevent immunity gaps in older children, adolescents, and adult men, a life-course vaccination strategy is needed to provide the three recommended tetanus booster doses.”
βhCG
Talwar, G. P., Gupta, J. C., Rulli, S. B., Sharma, R. S., Nand, K. N., Bandivdekar, A. H., … Singh, P.. (2015). Advances in development of a contraceptive vaccine against human chorionic gonadotropin. Expert Opinion on Biological Therapy
“Introduction: there is continuing need for contraceptives. according to world health organization, 210 million pregnancies occur each year, out of which some 80 million are unintended. a vaccine offering privacy and periodic intake would be an attractive proposition.areas covered: the article is a brief review of three vaccines developed against human chorionic gonadotropin (hcg) with progressively better attributes. clinical trials have proven in more than one country the complete safety and reversibility of the anti-hcg vaccine(s) in women. vaccination does not entail any disturbance in levels of reproductive tract hormones of the woman or any disturbance in menstrual regularity and bleeding profiles. phase ii clinical trials show the effective prevention of pregnancy in sexually active women of proven fertility. a recombinant vaccine amenable to industrial production has been developed; it induces substantially higher antibody titers in mice of four different genetic strains than those required to prevent pregnancy in women. rigorous toxicology studies have been completed on this vaccine in rodents and marmosets.expert opinion: this unique vaccine, requiring periodic intake and demonstrating no impairment of ovulation, hormonal profiles and menstrual regularity, is on the verge of final clinical trials under the aegis of the indian council of medical research and should be a valuable addition to the available contraceptives.”
Gupta, S. K., Shrestha, A., & Minhas, V.. (2014). Milestones in contraceptive vaccines development and hurdles in their application. Human Vaccines and Immunotherapeutics
Stevens, V. C.. (1996). Progress in the development of human chorionic gonadotropin antifertility vaccines. American Journal of Reproductive Immunology
“Prototype human chorionic gonadotropin (hcg) vaccines have demonstrated the feasibility of effectively eliciting antibodies in women and inhibiting fertility in both humans and nonhuman primates. also, no serious side-effects due to immunization against self antigens have been revealed to date. however, the formulations so far tested in clinical trials are not suitable for widespread applications due to problems associated with complexities in production, burdensome application procedures, the need for frequent booster immunizations or cost of manufacture. current research efforts involve the development of delivery systems to permit annual or biannual intervals between immunizations for protection from pregnancy, procedures for mucosal immunizations, methods to reduce hypersensitivity and local reactions, and procedures for reducing the cost of production. recent progress in understanding the crystalline structure of the hcg molecule has stimulated further studies to define immunological epitope sequences that might constitute immunogens in future vaccines. the incorporation of vaccine components into biodegradable microspheres has resulted in formulations that elicit elevated antibody levels in rabbits for more than one year. preclinical and clinical studies with such formulations are planned. studies using totally synthetic peptide immunogens constituting hcg b-cell epitopes and ‘promiscuous’ t-cell epitopes from bacterial or viral proteins have been shown to be equally immunogenic as conjugates of hcg peptides with macromolecular carriers. still other peptide immunogens have been developed that can elicit antibody production without detectable proliferation of helper t cells. some of these peptides can induce systemic immunity from oral immunization or systemic injections. alternative vehicles for administering vaccine components with reduced local reactivity show promise for new vaccine formulations.”
Gupta, S. K., & Bansal, P.. (2010). Vaccines for immunological control of fertility. Reproductive Medicine and Biology
Talwar, G. P., Singh, O. M., Pal, R., Chatterjee, N., Sahai, P., Dhall, K., … Saxena, B. N.. (1994). A vaccine that prevents pregnancy in women. Proceedings of the National Academy of Sciences of the United States of America
“We report here results of clinical trials on a birth control vaccine, consisting of a heterospecies dimer of the β subunit of human chorionic gonadotropin (hcg) associated noncovalently with the α subunit of ovine luteinizing hormone and conjugated to tetanus and diphtheria toxoids as carriers, that induces antibodies of high avidity (k(a) ≃ 1010 m-1) against hcg. fertile women exposed to conception over 1224 cycles recorded only one pregnancy at antibody titers of >50 ng/ml (hcg bioneutralization capacity). the antibody response declines with time; fertility was regained when titers fell to <35 ng/ml. this study presents evidence of the feasibility of a vaccine for control of human fertility.”
Talwar, G. P., Gupta, J. C., Purswani, S., Vyas, H. K., Nand, K. N., Pal, P., & Ella, K. M.. (2021). A unique vaccine for birth control and treatment of advanced stage cancers secreting ectopically human chorionic gonadotropin. Exploration of Immunology
“This article is a tribute and homage to gerard chaouat who invited me to contribute this article. my years in france have remained very memorable to me. reviewed briefly is the vaccine that was made against human chorionic gonadotropin (hcg) to prevent unwanted pregnancy in sexually active women. it has now been developed as a genetically engineered recombinant vaccine and passed onto industry for its production under good manufacturing practices (gmp) conditions for confirmatory trials. the trials have received the approval of the drugs controller general of india. the trials have started but have been interrupted by the coronavirus disease 2019 (covid-19) pandemic. this vaccine is likely to have another highly beneficial application in the treatment of cancers expressing ectopically hcg.”
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What Is Enlightenment? by Immanuel Kant (1784)
Enlightenment is man’s emergence from his self-imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment.
Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on–then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Those guardians who have kindly taken supervision upon themselves see to it that the overwhelming majority of mankind–among them the entire fair sex–should consider the step to maturity, not only as hard, but as extremely dangerous. First, these guardians make their domestic cattle stupid and carefully prevent the docile creatures from taking a single step without the leading-strings to which they have fastened them. Then they show them the danger that would threaten them if they should try to walk by themselves. Now this danger is really not very great; after stumbling a few times they would, at last, learn to walk. However, examples of such failures intimidate and generally discourage all further attempts.
Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use–or rather abuse–of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds.
It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self-appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude.
This enlightenment requires nothing but freedom–and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue–drill!” The tax collector: “Do not argue–pay!” The pastor: “Do not argue–believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.
On the other hand, the private use of reason may frequently be narrowly restricted without especially hindering the progress of enlightenment. By “public use of one’s reason” I mean that use which a man, as scholar, makes of it before the reading public. I call “private use” that use which a man makes of his reason in a civic post that has been entrusted to him. In some affairs affecting the interest of the community a certain [governmental] mechanism is necessary in which some members of the community remain passive. This creates an artificial unanimity which will serve the fulfillment of public objectives, or at least keep these objectives from being destroyed. Here arguing is not permitted: one must obey. Insofar as a part of this machine considers himself at the same time a member of a universal community–a world society of citizens–(let us say that he thinks of himself as a scholar rationally addressing his public through his writings) he may indeed argue, and the affairs with which he is associated in part as a passive member will not suffer. Thus it would be very unfortunate if an officer on duty and under orders from his superiors should want to criticize the appropriateness or utility of his orders. He must obey. But as a scholar he could not rightfully be prevented from taking notice of the mistakes in the military service and from submitting his views to his public for its judgment. The citizen cannot refuse to pay the taxes levied upon him; indeed, impertinent censure of such taxes could be punished as a scandal that might cause general disobedience. Nevertheless, this man does not violate the duties of a citizen if, as a scholar, he publicly expresses his objections to the impropriety or possible injustice of such levies. A pastor, too, is bound to preach to his congregation in accord with the doctrines of the church which he serves, for he was ordained on that condition. But as a scholar he has full freedom, indeed the obligation, to communicate to his public all his carefully examined and constructive thoughts concerning errors in that doctrine and his proposals concerning improvement of religious dogma and church institutions. This is nothing that could burden his conscience. For what he teaches in pursuance of his office as representative of the church, he represents as something which he is not free to teach as he sees it. He speaks as one who is employed to speak in the name and under the orders of another. He will say: “Our church teaches this or that; these are the proofs which it employs.” Thus he will benefit his congregation as much as possible by presenting doctrines to which he may not subscribe with full conviction. He can commit himself to teach them because it is not completely impossible that they may contain hidden truth. In any event, he has found nothing in the doctrines that contradicts the heart of religion. For if he believed that such contradictions existed he would not be able to administer his office with a clear conscience. He would have to resign it. Therefore the use which a scholar makes of his reason before the congregation that employs him is only a private use, for no matter how sizable, this is only a domestic audience. In view of this he, as preacher, is not free and ought not to be free, since he is carrying out the orders of others. On the other hand, as the scholar who speaks to his own public (the world) through his writings, the minister in the public use of his reason enjoys unlimited freedom to use his own reason and to speak for himself. That the spiritual guardians of the people should themselves be treated as minors is an absurdity which would result in perpetuating absurdities.
But should a society of ministers, say a Church Council, . . . have the right to commit itself by oath to a certain unalterable doctrine, in order to secure perpetual guardianship over all its members and through them over the people? I say that this is quite impossible. Such a contract, concluded to keep all further enlightenment from humanity, is simply null and void even if it should be confirmed by the sovereign power, by parliaments, and the most solemn treaties. An epoch cannot conclude a pact that will commit succeeding ages, prevent them from increasing their significant insights, purging themselves of errors, and generally progressing in enlightenment. That would be a crime against human nature whose proper destiny lies precisely in such progress. Therefore, succeeding ages are fully entitled to repudiate such decisions as unauthorized and outrageous. The touchstone of all those decisions that may be made into law for a people lies in this question: Could a people impose such a law upon itself? Now it might be possible to introduce a certain order for a definite short period of time in expectation of better order. But, while this provisional order continues, each citizen (above all, each pastor acting as a scholar) should be left free to publish his criticisms of the faults of existing institutions. This should continue until public understanding of these matters has gone so far that, by uniting the voices of many (although not necessarily all) scholars, reform proposals could be brought before the sovereign to protect those congregations which had decided according to their best lights upon an altered religious order, without, however, hindering those who want to remain true to the old institutions. But to agree to a perpetual religious constitution which is not publicly questioned by anyone would be, as it were, to annihilate a period of time in the progress of man’s improvement. This must be absolutely forbidden.
A man may postpone his own enlightenment, but only for a limited period of time. And to give up enlightenment altogether, either for oneself or one’s descendants, is to violate and to trample upon the sacred rights of man. What a people may not decide for itself may even less be decided for it by a monarch, for his reputation as a ruler consists precisely in the way in which he unites the will of the whole people within his own. If he only sees to it that all true or supposed [religious] improvement remains in step with the civic order, he can for the rest leave his subjects alone to do what they find necessary for the salvation of their souls. Salvation is none of his business; it is his business to prevent one man from forcibly keeping another from determining and promoting his salvation to the best of his ability. Indeed, it would be prejudicial to his majesty if he meddled in these matters and supervised the writings in which his subjects seek to bring their [religious] views into the open, even when he does this from his own highest insight, because then he exposes himself to the reproach: Caesar non est supra grammaticos. 2 It is worse when he debases his sovereign power so far as to support the spiritual despotism of a few tyrants in his state over the rest of his subjects.
When we ask, Are we now living in an enlightened age? the answer is, No, but we live in an age of enlightenment. As matters now stand it is still far from true that men are already capable of using their own reason in religious matters confidently and correctly without external guidance. Still, we have some obvious indications that the field of working toward the goal [of religious truth] is now opened. What is more, the hindrances against general enlightenment or the emergence from self-imposed nonage are gradually diminishing. In this respect this is the age of the enlightenment and the century of Frederick [the Great].
A prince ought not to deem it beneath his dignity to state that he considers it his duty not to dictate anything to his subjects in religious matters, but to leave them complete freedom. If he repudiates the arrogant word “tolerant”, he is himself enlightened; he deserves to be praised by a grateful world and posterity as that man who was the first to liberate mankind from dependence, at least on the government, and let everybody use his own reason in matters of conscience. Under his reign, honorable pastors, acting as scholars and regardless of the duties of their office, can freely and openly publish their ideas to the world for inspection, although they deviate here and there from accepted doctrine. This is even more true of every person not restrained by any oath of office. This spirit of freedom is spreading beyond the boundaries [of Prussia] even where it has to struggle against the external hindrances established by a government that fails to grasp its true interest. [Frederick’s Prussia] is a shining example that freedom need not cause the least worry concerning public order or the unity of the community. When one does not deliberately attempt to keep men in barbarism, they will gradually work out of that condition by themselves.
I have emphasized the main point of the enlightenment–man’s emergence from his self-imposed nonage–primarily in religious matters, because our rulers have no interest in playing the guardian to their subjects in the arts and sciences. Above all, nonage in religion is not only the most harmful but the most dishonorable. But the disposition of a sovereign ruler who favors freedom in the arts and sciences goes even further: he knows that there is no danger in permitting his subjects to make public use of their reason and to publish their ideas concerning a better constitution, as well as candid criticism of existing basic laws. We already have a striking example [of such freedom], and no monarch can match the one whom we venerate.
But only the man who is himself enlightened, who is not afraid of shadows, and who commands at the same time a well disciplined and numerous army as guarantor of public peace–only he can say what [the sovereign of] a free state cannot dare to say: “Argue as much as you like, and about what you like, but obey!” Thus we observe here as elsewhere in human affairs, in which almost everything is paradoxical, a surprising and unexpected course of events: a large degree of civic freedom appears to be of advantage to the intellectual freedom of the people, yet at the same time it establishes insurmountable barriers. A lesser degree of civic freedom, however, creates room to let that free spirit expand to the limits of its capacity. Nature, then, has carefully cultivated the seed within the hard core–namely the urge for and the vocation of free thought. And this free thought gradually reacts back on the modes of thought of the people, and men become more and more capable of acting in freedom. At last free thought acts even on the fundamentals of government and the state finds it agreeable to treat man, who is now more than a machine, in accord with his dignity.
Dual-use neuroscience: Neuroscience can be used to promote people's freedom and creative potential - and it can be used to control and exploit people. Like any powerful scientific method, it is a Janus-head.
“People demand freedom of speech as a compensation for the freedom of thought which they seldom use.”
― Søren Kierkegaard
www.Cognitive-Liberty.online
Nobel laureate and PCR test inventor Dr. Kary Mullis
Quote (expressis verbis):
“With PCR, if you do it well, you can find almost anything in anybody.
It makes you believe in the Buddhist notion that everything is contained in everything else.”
Mullis vs. Fauci
Dr. Mullis comment on Dr. Anthony Fauci:
"He doesn’t know anything really about anything.”
Bill Gates
On "vaccinating" children.
Nobel laureate and PCR test inventor Dr. Kary Mullis
You assist an evil system most effectively by obeying its orders and decrees.
An evil system never deserves such allegiance.
Allegiance to it means partaking of the evil.
A good person will resist an evil system with his or her whole soul.
~ Mohandas K. Gandhi
“Men fear thought as they fear nothing else on earth — more than ruin, more even than death. Thought is subversive and revolutionary, destructive and terrible, thought is merciless to privilege, established institutions, and comfortable habits; thought is anarchic and lawless, indifferent to authority, careless of the well-tried wisdom of the ages. Thought looks into the pit of hell and ilis not afraid … Thought is great and swift and free, the light of the world, and the chief glory of man.”
~ Nobel laureate Lord Bertrand Russell (1920) “Why Men Fight: A Method of Abolishing the International Duel” pp. 178-179
Full text (ebook) available on the Project Gutenberg: www.gutenberg.org/ebooks/55610
“It must not be supposed that the officials in charge of education desire the young to become educated. On the contrary, their problem is to impart information without imparting intelligence. Education should have two objects: first, to give definite knowledge — reading and writing, languages and mathematics, and so on; secondly, to create those mental habits which will enable people to acquire knowledge and form sound judgments for themselves. The first of these we may call information, the second intelligence. The utility of information is admitted practically as well as theoretically; without a literate population a modern State is impossible. But the utility of intelligence is admitted only theoretically, not practically; it is not desired that ordinary people should think for themselves, because it is felt that people who think for themselves are awkward to manage and cause administrative difficulties. Only the guardians, in Plato’s language, are to think; the rest are to obey, or to follow leaders like a herd of sheep. This doctrine, often unconsciously, has survived the introduction of political democracy, and has radically vitiated all national systems of education.”
The term “liberty” is etymologically derived from the Latin libertatem,from the Old French liberté, and from the Middle English liberte. It can be conceptually translated as “civil or political freedom, condition of a free man, absence of cohersion”; cognate to liber “free” and libertas “freedom” (cf. library). Per analogiam, ‘liberty is to grow to one’s natural height’. Ex vi termini, “cognitive liberty” is semantically synonymous with “the right to psychological and neurocognitive self-determination“. The concept implies that human creatures have the universal right & freedom (viz., sui iuris) to control and determine their own psychology, i.e., their neurophysiological/neurochemical and cognitive processes, emotions, and all aspects of consciousness. The concept is thus essential to the universal principle of freedom of thought (Article 91 of the Human Rights Act 1998) and it forms the basis (s.c., a condicio sine qua non) for the right to freedom of speech/expression. As Prof. Erich Fromm succinctly articulated it: “The right to express our thought, however, means something only if we are able to have our own thoughts; freedom from external authority is a lasting gain only if the inner psychological conditions are such that we are able to establish our own individuality” (Fromm, The fear of freedom, 1942; pp.207-208). This quotation echoes Søren Kierkegaard: “People demand freedom of speech as a compensation for the freedom of thought which they seldom use.”
Self-determination is a cardinal principle in international law (jus cogens).2 Given the significant recent advances in psychology, the neurosciences, computer science, and artificial intelligence, cognitive liberty is becoming a topic of great concern for all human beings. This website is specifically dedicated to this timely topic and provides information from a diversity of sources (an integral interdisciplinary approach is adopted to elucidate the topic from a plurality of perspectives). Insights derived from psychology, the cognitivesciences, and the neurosciences enable the manipulation and control of cognition and consciousness, oftentimes specifically targeting unconscious processes. Moreover, advances in computer science and cybernetics (e.g., Bayesianalgorithms/deep learning convolutional neural networks) enable science to systematically tailor and “steerEtymological backgroundIn ancient Greek the word for 'steer' is 'kybernan' which in turn forms the root of the term 'cybernetics' coined 1948 by U.S. mathematician Norbert Wiener. The construction is perhaps based on 1830s French cybernétique 'the art of governing'. In an academic context cybernetics is the theory or study of communication and control. In general, cybernetics is a transdisciplinary approach for exploring regulatory systems—their structures, constraints, and possibilities. The Latin term 'gubernare' (to direct, rule, guide, steer, govern) has the same etymological root. The word 'governor' and 'goverment' are both related.” information (the flow of perceptual input) to affect cognition and emotion (and consequently behavior) in prespecified and highly predictable ways. Especially unconscious psychological processes can be effectively exploited because humans are, per definition, unaware of the programmatic excitability of unconscious mechanisms. This imbalance creates a power-differential between those who know how the human mind can be manipulated (viz., the financial power elite which utilizes media and a large segment of academic science for their purposes; cf. Mausfeld, 2017) and those who do not posses a detailed understanding of psychological manipulation and behavior modification techniques (i.e., the general populous). The list of evolutionarily built-in psychological weaknesses (vulnerable psychological exploits) is long and has been extensively studied by several generations of scientist, particularly in the domain of behavioral economics (i.e., Kahneman & Tversky’s “heuristics & biases” research agenda).
The following application provides a synopsis of numerous cognitive biases that are well documented in psychology:
Open ‘Cognitive Bias Codex’ application in a lightbox modal window (you can zoom via the mouse-wheel)
The psychological and technological developments alluded to are unprecedented in the evolution of the human species and have far-reaching implications for life on this planet as a whole, for it is obvious that human behaviour is having a significant negative impact on the “Earth system”. The relatively new terms Anthropocene and Holocene are used in this context of destruction and mass extinction. These terms refer to an important psychological, self-reflective insight that science has developed, namely that human behaviour is destroying the global ecosystem. Since human behaviour is driven by psychology, it is crucial that people are free to think in order to choose a more rational course of action. Freedom of thought must be encouraged. Currently, a large section of society is being transformed into mindless, conformist consumers through the mass media and other biocybernetic methods of psychological programming. This manipulative and neurotoxic modus operandi seriously hinders the unfolding of virtuous human potential (in contrast, primitive egocentric cognitive schemata are constantly reinforced in the ego-driven system of consumerism based on instant dopaminergic wish fulfilment, gratification, ingestion, introjection, consumption, competition, comparison and other egoic human “drives”). Indeed, the term homō consumens has been proposed as a more appropriate replacement for homō sapiēns; a clearly self-inflated nomenclature etymologically derived from the Latin sapere and thus meaning the wise or rational human being – taxonomically speaking, precisely, homō sapiēns sapiēns – duplicating anthropocentric hubris.
Coat of arms of the Fabian society: The wolf in sheep’s clothing
The turtle as a metaphor for slow societal change (gradualism)
The boiling frog analogy & Sôritês paradoxon
The boiling frog is an analogy describing a frog being slowly boiled alive. The premise is that if a frog is thrown suddenly into boiling hot water, it will immediately jump out. However, if the frog is put in cold water, which is then slowly and gradually brought to a boil, it does not perceive the danger, sit still, and is therefore be boiled to death. Transferred to human cognition & behavior, the analogy could be interpreted as follows: If the environment changes gradually (microgenetically) in an incremental step-wise fashion, humans have great difficulty recognizing the change because each step in the sequential evolution of the system (i.e., the change in the environment) is not drastic at all. Over a longer period of time, however, the system changes significantly, and the cumulative long-term effect of numerous small changes has extreme consequences. So the question is: When does the system change from stable to chaotic, i.e., from “from lukewarm to boiling hot”. Per analogiam, the demarcation criterion between hot versus cold (chaotic versus stable) is not clearly defined. In the cognitivesciences this ambiguity is discussed under the header “vagueness of attributes”.3 In philosophy, this is an ancient paradox known as Sôritês paradoxon (aka. the problem of the heap).4 The paradox is based on the seemingly simple question: When does a heap of sand become a heap? When does the system “switch” from being life-sustaining to lethal?
Sôritês paradoxon can be expressed as a conditional syllogistic argument (modus ponens). N.B. You can replace the variable “grain of sand” with “toxic chemical molecules” in the context of environmental pollution; or with the “cutting down of individual trees” in the context of global deforestation; or with the “loss of species” in the context of anthropogenic reduction of biodiversity; et cetera pp.
1 grain of sand does not make a heap.
If 1 grain of sand does not make a heap, then 2 grains do not either.
If 2 grains do not make a heap, then 3 grains don’t.
…
If 999999,99999 grains do not make a heap, then 1 million grains don’t.
∞ ad infinitum…
Deductive conclusion
∴ Ergo (Therefore)
1 million grains don’t make a heap.
The Bald Man (phalakros) paradox is another allegory which illustrates the point: A man with a full head of hair is not bald. The removal of a single hair does not make him a bold man. Viewed diachronically, however, the continuous, repeated removal of individual hairs inevitably leads to baldness. However, it is unclear when the “critical boundary/limit” is transgressed. In the psychology of reasoning, this is termed the continuum fallacy. The informal logical fallacy pertains to the argument that two states (i.e., cold vs. hot; falsum vs. verum) cannot be defined/quantised as distinct (and/or do not exist at all) because a continuum of states exists between them (cf. many-valued logic/fuzzy logic). The fundamental question whether any continua exist in the physical world is a fundamental question in physics (cf. atomism). Deterministic Newtonian physics stipulates that reality is atomised and corpuscular (in Greek a-tomos means uncuttable, i.e., an indivisible particle; cf. in-dividual). Per contrast, contemporary quantum physics is based on the notion of non-discrete states (i.e., quanta), since the notion of continuity appears to be invalid at the smallest Planck scale of physical existence (i.e., continuous fluid-like substances, spread throughout all of space-time). The binomial Aristotelian law of the excluded middle (principium tertii exclusi) is challenged by recent empirical results in this subatomic domain of inquiry (see also Prof. Erich Fromm on “paradoxical logic“).
Conditional Sôritês paradoxon in symbolic logic:
Mathematical Induction Sôritês paradoxon:
Linguistically, the Sôritês paradoxon was very aptly formulated by Black in 1937:
A symbol’s vagueness is held to consist in the existence of objects concerning which it is intrinsically impossible to say either that the symbol in question does, or does not, apply. […] Reserving the terms of logic and mathematics for separate consideration, we can say that all “material” terms, all whose application requires the recognition of the presence of sensible qualities, are vague in the sense described. — M. Black (Vagueness: an exercise in logical analysis, 1937)
In the context of visual perception (i.e., psychophysics) Lord Bertrand Russel stated the following:
It is perfectly obvious, since colours form a continuum, that there are shades of colour concerning which we shall be in doubt whether to call them red or not, not because we are ignorant of the meaning of the word “red”, but because it is a word the extent of whose application is essentially doubtful. — B. Russell (Vagueness, 1923)
Figure 1. Sôritês paradoxon in visual brightness perception.
Figure 1 illustrates Sôritês paradoxon applied to visual perception (based on Russel’s argument). Adjacent luminance differences (e.g., tick-mark 1 versus 2) are indistinguishable by the human visual system while larger contrasts (e.g., tick mark 2 versus 3) are easily distinguishable.
“In this paper i offer a critique of the recent popular strategy of giving a contextualist account of vagueness. such accounts maintain that truth-values of vague sentences can change with changes of context induced by confronting different entities (e.g. different pairs through a sorites series). i claim that appealing to context does not help in solving the sorites paradox, nor does it give us new insights into vagueness per se. furthermore, the contextual variation to which the contextualist is committed is problematic in various ways. for example, it yields the consequence that much of our everyday (non-soritical) reasoning is fallacious, and it renders us ignorant of what we and others have said.”
Litman, L., & Zelcer, M.. (2013). A cognitive neuroscience, dual-systems approach to the sorites paradox. Journal of Experimental & Theoretical Artificial Intelligence
“The principle of stability now says that if sentence is true/false in a model m, then has to stay true/false if m is getting more precise. formally, let m = d, i be a refinement of m = d, i . then it has to be the case that for all : (i) if vm() = 1, then vm () = 1. (ii) if vm() = 0, then vm () = 0.”
Campbell, R.. (1974). The sorites paradox. Philosophical Studies
“The premises that a four foot man is short and that a man one tenth of an inch taller than a short man is also short entail by universal instantiation and ‘modus ponens’ that a seven foot man is short. the negation of the second premise seems to entail there are virtually no borderline cases of short men, while to deny the second premise and its negation conflicts with the principle of bivalence, if not excluded middle. but the paradox can be dissolved without resort to degrees of truth or any non-classical system of logic. if some true predications can be semantically uncertain in a sense suitable for defining borderline cases, the second premise can be denied without denying the vagueness of ‘short’ or reintroducing a sorites paradox along with higher order borderline cases.”
Hyde, D.. (2011). Sorites Paradox. In Stanford Encyclopedia of Philosophy
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“The sorites paradox is the name given to a class of paradoxicalarguments, also known as little-by-little arguments, which arise as aresult of the indeterminacy surrounding limits of application of thepredicates involved. for example, the concept of a heap appears tolack sharp boundaries and, as a consequence of the subsequentindeterminacy surrounding the extension of the predicate ‘is aheap’, no one grain of wheat can be identified as making thedifference between being a heap and not being a heap. given then thatone grain of wheat does not make a heap, it would seem to follow thattwo do not, thus three do not, and so on. in the end it would appearthat no amount of wheat can make a heap. we are faced with paradoxsince from apparently true premises by seemingly uncontroversialreasoning we arrive at an apparently false conclusion., the hooded man: you say that you know your brother. yet thatman who just came in with his head covered is your brother and you didnot know him.”
Cognition: That which comes to be known, as through perception, reasoning, or intuition; knowledge.
mid-15c., cognicioun, “ability to comprehend, mental act or process of knowing,” from Latin cognitionem (nominative cognitio) “a getting to know, acquaintance, knowledge,” noun of action from past participle stem of cognoscere “to get to know, recognize,” from assimilated form of com“together” (see co-) + gnoscere “to know,” from PIE root *gno- “to know.” In 17c. the meaning was extended to include perception and sensation.
1375–1425; late Middle English cognicioun < Latin cognitiōn- (stem of cognitiō ), equivalent to cognit(us), past participle of cognōscere ( co- co- + gni-, variant stem of gnōscere, nōscere, to learn (see know) + -tus past participle suffix) + -iōn- -ion
“The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. We are governed, our minds are molded, our tastes formed, our ideas suggested, largely by men we have never heard of. This is a logical result of the way in which our democratic society is organized. Vast numbers of human beings must cooperate in this manner if they are to live together as a smoothly functioning society.Our invisible governors are, in many cases, unaware of the identity of their fellow members in the inner cabinet.They govern us by their qualities of natural leadership, their ability to supply needed ideas and by their key position in the social structure. Whatever attitude one chooses to take toward this condition, it remains a fact that in almost every act of our daily lives, whether in the sphere of politics or business, in our social conduct or our ethical thinking, we are dominated by the relatively small number of persons—a trifling fraction of our hundred and twenty million—who understand the mental processes and social patterns of the masses. It is they who pull the wires which control the publicmind, who harness old social forces and contrive new ways to bind and guide the world.” (Edward Bernays, Propaganda, 1928)
Bernays, E. L. (1928). Propaganda. Horace Liveright.
Bernays, E. L. (1936). Freedom of Propaganda. Vital Speeches of the Day, 2(24), 744–746.
L’Etang, J. (1999). The father of spin: Edward L. Bernays and the birth of public relations. Public Relations Review, 25(1), 123–124.
“That the manufacture of consent is capable of great refinements no one, I think, denies. The process by which public opinions arise is certainly no less intricate than it has appeared in these pages, and the opportunities for manipulation open to anyone who understands the process are plain enough. . . . [a]s a result of psychological research, coupled with the modern means of communication, the practice of democracy has turned a corner. A revolution is taking place, infinitely more significant than any shifting of economic power…. Under the impact of propaganda, not necessarily in the sinister meaning of the word alone, the old constants of our thinking have become variables. It is no longer possible, for example, to believe in the original dogma of democracy; that the knowledge needed for the management of human affairs comes up spontaneously from the human heart. Where we act on that theory we expose ourselves to self-deception, and to forms of persuasion that we cannot verify. It has been demonstrated that we cannot rely upon intuition, conscience, or the accidents of casual opinion if we are to deal with the world beyond our reach. … The public must be put in its place, so that each of us may live free of the trampling and roar of a bewildered herd.” (Walter Lippmann, Public Opinion, Chapter XV)
Lippmann, W. (1920). Liberty and the News. Museum.
Lippmann, W. (1970). The Phantom Public. Politics.
A Tui is an intellectual who sells his or her abilities and opinions as a commodity in the marketplace or who uses them to support the dominant ideology of an oppressive society. The German modernist theatre practitioner Bertolt Brecht invented the term and used it in a range of critical and creative projects, including the material that he developed in the mid-1930s for his so-called Tui-Novel—an unfinished satire on intellectuals in the German Empire and Weimar Republic—and his epic comedy from the early 1950s, Turandot or the Whitewashers’ Congress. The word is a neologism that results from the acronym of a word play on “intellectual” (“Tellekt-Ual-In”).
According to Clark (2006): “… the critique of intellectuals which Brecht developed… around the notion of ‘Tuismus’ engages a model of the public intellectual in which the self-image of the artist and thinker as a socially and politically engaged person corresponded to the expectations of the public.”
Clark, M. W. (2006). Hero or villain? Bertolt Brecht and the crisis surrounding June 1953. Journal of Contemporary History.
Hunt, T. C. N.-. (2004). Goodbye to Berlin: For 200 years, German thinkers have shaped British intellectual life – but their influence is fading fast. The Guardian.
“It is very useful to differentiate between rational and irrational authority. By irrational authority I mean authority exercised by fear and pressure on the basis of emotional submission. This is the authority of blind obedience, the authority you will find most clearly expressed in all totalitarian countries.
But there is another kind of authority, rational authority by which I mean any authority which is based on competence and knowledge, which permits criticism, which by its very nature tends to diminish, but which is not based on the emotional factors of submission and masochism, but on the realistic recognition of the competence of the person for a certain job.”
― 1958. The Moral Responsibility of Modern Man, in: Merrill-Palmer. Quarterly of Behavior and Development, Detroit, Vol. 5, p. 6.
Ienca, M., & Andorno, R.. (2017). Towards new human rights in the age of neuroscience and neurotechnology. Life Sciences, Society and Policy, 13(1), 5.
“Rapid advancements in human neuroscience and neurotechnology open unprecedented possibilities for accessing, collecting, sharing and manipulating information from the human brain. such applications raise important challenges to human rights principles that need to be addressed to prevent unintended consequences. this paper assesses the implications of emerging neurotechnology applications in the context of the human rights framework and suggests that existing human rights may not be sufficient to respond to these emerging issues. after analysing the relationship between neuroscience and human rights, we identify four new rights that may become of great relevance in the coming decades: the right to cognitive liberty, the right to mental privacy, the right to mental integrity, and the right to psychological continuity.”
Rose, N., & Abi-Rached, J.. (2014). Governing through the Brain: Neuropolitics, Neuroscience and Subjectivity. The Cambridge Journal of Anthropology
“This article considers how the brain has become an object and target for governing human beings. how, and to what extent, has governing the conduct of human beings come to require, presuppose and utilize a knowledge of the human brain? how, and with what consequences, are so many aspects of human existence coming to be problematized in terms of the brain? and what role are these new ‘cerebral knowledges’ and technologies coming to play in our contemporary forms of subjectification, and our ways of governing ourselves? after a brief historical excursus, we delineate four pathways through which neuroscience has left the lab and became entangled with the government of the living: psychopharmacology, brain imaging, neuroplasticity and genomics. we conclude by asking whether the ‘psychological complex’ of the twentieth century is giving way to a ‘neurobiological complex’ in the twenty-first, and, if so, how the social and human sciences should respond.”
Slide
"Expand Thy wings, celestial Dove, brood o`er our nature`s night on our disordered spirits move, and let there now be light."
~ Charles Wesley
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“The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic 
“That the manufacture of consent is capable of great refinements no one, I think, denies. The process by which 
A Tui is an intellectual who sells his or her abilities and opinions as a commodity in the marketplace or who uses them to support the dominant ideology of an oppressive society. The German modernist theatre practitioner Bertolt Brecht invented the term and used it in a range of critical and creative projects, including the material that he developed in the mid-1930s for his so-called Tui-Novel—an unfinished satire on intellectuals in the German Empire and Weimar Republic—and his epic comedy from the early 1950s, Turandot or the Whitewashers’ Congress. The word is a neologism that results from the acronym of a word play on “intellectual” (“Tellekt-Ual-In”).
“It is very useful to differentiate between 
