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Rupert Sheldrake

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</style><div role="note" class="hatnote navigation-not-searchable">This article is about Rupert Sheldrake and his theory of morphic fields. For the concept in developmental biology, see <a href="Morphogenetic_field" title="Morphogenetic field">Morphogenetic field</a>.</div>

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</style><table class="infobox biography vcard"><tbody><tr><th colspan="2" class="infobox-above" style="font-size:125%;"><div class="fn"><div class="center">Rupert Sheldrake</div></div></th></tr><tr><td colspan="2" class="infobox-image"><div class="infobox-caption">Sheldrake in 2008</div></td></tr><tr><th scope="row" class="infobox-label">Born</th><td class="infobox-data"> (1942-06-28) 28 June 1942 <div style="display:inline" class="birthplace"><a href="Newark-on-Trent" title="Newark-on-Trent">Newark-on-Trent</a>, Nottinghamshire, England<a href="#cite_note-bio-anglican-1">[1]</a></div></td></tr><tr><th scope="row" class="infobox-label">Nationality</th><td class="infobox-data category">British</td></tr><tr><th scope="row" class="infobox-label">Education</th><td class="infobox-data"><a href="Clare_College%2C_Cambridge" title="Clare College, Cambridge">Clare College, Cambridge</a> (<a href="MA_(Oxon)" class="mw-redirect" title="MA (Oxon)">MA</a>) <a href="Harvard_University" title="Harvard University">Harvard University</a> <a href="University_of_Cambridge" title="University of Cambridge">University of Cambridge</a> (<a href="PhD" class="mw-redirect" title="PhD">PhD</a>)</td></tr><tr><th scope="row" class="infobox-label">Occupation(s)</th><td class="infobox-data role">Researcher, author, critic</td></tr><tr><th scope="row" class="infobox-label">Employer</th><td class="infobox-data org">The <a href="Perrott-Warrick_Fund" title="Perrott-Warrick Fund">Perrott-Warrick Fund</a> (2005–2010)</td></tr><tr><th scope="row" class="infobox-label">Spouse</th><td class="infobox-data"><a href="Jill_Purce" title="Jill Purce">Jill Purce</a></td></tr><tr><th scope="row" class="infobox-label">Children</th><td class="infobox-data"><a href="Cosmo_Sheldrake" title="Cosmo Sheldrake">Cosmo Sheldrake</a> <a href="Merlin_Sheldrake" title="Merlin Sheldrake">Merlin Sheldrake</a></td></tr><tr><th scope="row" class="infobox-label">Website</th><td class="infobox-data"><a rel="nofollow" class="external text" href="https://www.sheldrake.org/">www.sheldrake.org</a></td></tr></tbody></table>

Alfred Rupert Sheldrake (born 28 June 1942) is an English author and <a href="Parapsychology" title="Parapsychology">parapsychology</a> researcher. He proposed the concept of morphic resonance,<a href="#cite_note-TimAdams-2">[2]</a><a href="#cite_note-whitfield-3">[3]</a> a conjecture that lacks mainstream acceptance and has been widely criticized as <a href="Pseudoscience" title="Pseudoscience">pseudoscience</a>.<a href="#cite_note-PracontalPseudoscience2001-4">[4]</a><a href="#cite_note-KaufmannMIT-5">[5]</a><a href="#cite_note-Hassani2015Smokescreen-6">[6]</a><a href="#cite_note-Maddox_1981-7">[7]</a><a href="#cite_note-Blancke2017-8">[8]</a> He has worked as a biochemist at <a href="Cambridge_University" class="mw-redirect" title="Cambridge University">Cambridge University</a>, a <a href="Harvard" class="mw-redirect" title="Harvard">Harvard</a> scholar, a researcher at the <a href="Royal_Society" title="Royal Society">Royal Society</a>, and a <a href="Plant_physiologist" class="mw-redirect" title="Plant physiologist">plant physiologist</a> for <a href="International_Crops_Research_Institute_for_the_Semi-Arid_Tropics" title="International Crops Research Institute for the Semi-Arid Tropics">ICRISAT</a> in India.<a href="#cite_note-TimAdams-2">[2]</a><a href="#cite_note-chaos-9">[9]</a>

Other work by Sheldrake encompasses paranormal subjects such as <a href="Precognition" title="Precognition">precognition</a>, <a href="Empirical_research" title="Empirical research">empirical research</a> into <a href="Telepathy" title="Telepathy">telepathy</a>, and the <a href="Psychic_staring_effect" title="Psychic staring effect">psychic staring effect</a>.<a href="#cite_note-hood-10">[10]</a><a href="#cite_note-MarksColwell-11">[11]</a> He has been described as a <a href="New_Age" title="New Age">New Age</a> author.<a href="#cite_note-Guardian_holistic-12">[12]</a><a href="#cite_note-gunther-13">[13]</a><a href="#cite_note-frazier-14">[14]</a>

Sheldrake's morphic resonance posits that "memory is inherent in nature"<a href="#cite_note-TimAdams-2">[2]</a><a href="#cite_note-presencepast-15">[15]</a> and that "natural systems ... inherit a collective memory from all previous things of their kind."<a href="#cite_note-presencepast-15">[15]</a> Sheldrake proposes that it is also responsible for "telepathy-type interconnections between organisms."<a href="#cite_note-bio2-16">[16]</a><a href="#cite_note-hood-10">[10]</a> His advocacy of the idea offers idiosyncratic explanations of standard subjects in biology such as <a href="Biological_development" class="mw-redirect" title="Biological development">development</a>, <a href="Biological_inheritance" class="mw-redirect" title="Biological inheritance">inheritance</a>, and memory.

Critics cite a lack of evidence for morphic resonance and inconsistencies between its tenets and data from genetics, embryology, neuroscience, and biochemistry. They also express concern that popular attention paid to Sheldrake's books and public appearances undermines the public's understanding of science.<a href="#cite_note-33">[a]</a>

<div class="mw-heading mw-heading2"><h2 id="Early_life_and_education">Early life and education</h2></div>

Sheldrake was born on 28 June 1942,<a href="#cite_note-Arguing_Science_2016,_p._1-34">[33]</a> in <a href="Newark-on-Trent" title="Newark-on-Trent">Newark-on-Trent</a>, Nottinghamshire,<a href="#cite_note-bio-anglican-1">[1]</a> to Reginald Sheldrake and Doris (née Tebbutt).<a href="#cite_note-35">[34]</a> His father was a <a href="University_of_Nottingham" title="University of Nottingham">University of Nottingham</a>-educated pharmacist who ran a chemist's shop on the same road as his parents' wallpaper shop.<a href="#cite_note-36">[35]</a> Sheldrake credits his father (an amateur naturalist and microscopist)<a href="#cite_note-Arguing_Science_2016,_p._1-34">[33]</a> with supporting his interests in zoology and botany.<a href="#cite_note-bio2-16">[16]</a><a href="#cite_note-37">[36]</a>

Although his parents were <a href="Methodist_Church_of_Great_Britain" title="Methodist Church of Great Britain">Methodists</a>,<a href="#cite_note-:1-38">[37]</a> they sent him to <a href="Worksop_College" title="Worksop College">Worksop College</a>, an <a href="Church_of_England" title="Church of England">Anglican</a> <a href="Boarding_school" title="Boarding school">boarding school</a>.<a href="#cite_note-bio-anglican-1">[1]</a> Sheldrake has said:

<blockquote>I went through the standard scientific atheist phase when I was about 14 ... I bought into that package deal of science equals atheism. I was the only boy at my <a href="High_Anglican" class="mw-redirect" title="High Anglican">high Anglican</a> boarding school who refused to get confirmed.<a href="#cite_note-TimAdams-2">[2]</a></blockquote>

In the nine-month period before starting college, Sheldrake worked at the <a href="Parke-Davis" title="Parke-Davis">Parke-Davis</a> pharmacology research lab in London, an experience he described as formative due to the required destruction of lab animals, which he found deeply unsettling.<a href="#cite_note-:1-38">[37]</a> At <a href="Clare_College%2C_Cambridge" title="Clare College, Cambridge">Clare College, Cambridge</a>, Sheldrake studied biology and biochemistry. In 1964,<a href="#cite_note-:1-38">[37]</a> he was awarded a fellowship to study the philosophy and history of science at <a href="Harvard_University" title="Harvard University">Harvard University</a>.<a href="#cite_note-39">[38]</a> After a year at Harvard, he returned to Cambridge, where he earned a PhD in biochemistry in 1968 for his work in plant development and <a href="Phytohormones" class="mw-redirect" title="Phytohormones">plant hormones</a>.<a href="#cite_note-phd-40">[39]</a><a href="#cite_note-TimAdams-2">[2]</a><a href="#cite_note-bio2-16">[16]</a>

<div class="mw-heading mw-heading2"><h2 id="Career">Career</h2></div>

After obtaining his PhD, Sheldrake became a <a href="Research_fellow" title="Research fellow">fellow</a> of Clare College,<a href="#cite_note-overhyped-41">[40]</a> working in biochemistry and cell biology with funding from the <a href="Royal_Society" title="Royal Society">Royal Society</a> Rosenheim Research Fellowship.<a href="#cite_note-42">[41]</a> He investigated <a href="Auxin" title="Auxin">auxins</a>, a class of <a href="Plant_hormone" title="Plant hormone">plant hormone</a> that plays a role in plant <a href="Vascular_cell" class="mw-redirect" title="Vascular cell">vascular</a> <a href="Cell_differentiation" class="mw-redirect" title="Cell differentiation">cell differentiation</a>.<a href="#cite_note-Discover2000-43">[42]</a> Sheldrake and Philip Rubery developed the <a href="Polar_auxin_transport#Chemiosmotic_model" title="Polar auxin transport">chemiosmotic model</a> of <a href="Polar_auxin_transport" title="Polar auxin transport">polar auxin transport</a>.<a href="#cite_note-Abel2010-44">[43]</a>

Sheldrake has said that he ended this line of research when he concluded:

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</style><blockquote class="templatequote">The system is circular. It does not explain how [differentiation is] established to start with. After nine years of intensive study, it became clear to me that biochemistry would not solve the problem of why things have the basic shape they do.<a href="#cite_note-Discover2000-43">[42]</a></blockquote>

From 1968 to 1969,<a href="#cite_note-:1-38">[37]</a> Sheldrake worked at the <a href="University_of_Malaya" title="University of Malaya">University of Malaya</a>.<a href="#cite_note-TimAdams-2">[2]</a><a href="#cite_note-:1-38">[37]</a>

Having an interest in <a href="Indian_philosophy" title="Indian philosophy">Indian philosophy</a>, <a href="Hinduism" title="Hinduism">Hinduism</a> and <a href="Transcendental_meditation" class="mw-redirect" title="Transcendental meditation">transcendental meditation</a>, Sheldrake resigned his position at Clare and went to work on the physiology of tropical crops in <a href="Hyderabad%2C_India" class="mw-redirect" title="Hyderabad, India">Hyderabad, India</a>,<a href="#cite_note-bio2-16">[16]</a> as principal plant physiologist at the <a href="International_Crops_Research_Institute_for_the_Semi-Arid_Tropics" title="International Crops Research Institute for the Semi-Arid Tropics">International Crops Research Institute for the Semi-Arid Tropics</a> (ICRISAT) from 1974 to 1978.<a href="#cite_note-chaos-9">[9]</a><a href="#cite_note-bio2-16">[16]</a> There he published on crop physiology<a href="#cite_note-45">[44]</a> and co-authored a book on the anatomy of the <a href="Pigeonpea" class="mw-redirect" title="Pigeonpea">pigeonpea</a>.<a href="#cite_note-46">[45]</a>

Sheldrake left ICRISAT to focus on writing A New Science of Life, during which time he spent a year and a half in the <a href="Saccidananda_Ashram" title="Saccidananda Ashram">Saccidananda Ashram</a> of <a href="Bede_Griffiths" title="Bede Griffiths">Bede Griffiths</a>,<a href="#cite_note-bio2-16">[16]</a><a href="#cite_note-bio1-47">[46]</a> a <a href="Benedictine" class="mw-redirect" title="Benedictine">Benedictine</a> monk active in <a href="Interfaith_dialogue" title="Interfaith dialogue">interfaith dialogue</a> with Hinduism.<a href="#cite_note-bio-anglican-1">[1]</a> Published in 1981, the book outlines his concept of morphic resonance,<a href="#cite_note-bio2-16">[16]</a> of which he has said:

<blockquote class="templatequote">The idea came to me in a moment of insight and was extremely exciting. It interested some of my colleagues at Clare College—philosophers, linguists, and classicists were quite open-minded. But the idea of mysterious telepathy-type interconnections between organisms and of collective memories within species didn't go down too well with my colleagues in the science labs. Not that they were aggressively hostile; they just made fun of it.<a href="#cite_note-bio2-16">[16]</a></blockquote>

After writing A New Science of Life, he continued at ICRISAT as a part-time consultant physiologist until 1985.<a href="#cite_note-chaos-9">[9]</a>

Sheldrake published his second book, The Presence of the Past, in 1988.<a href="#cite_note-48">[47]</a> In the 1990s and 2000s, he continued to publish books, which included several joint discussions with <a href="Ralph_Abraham_(mathematician)" title="Ralph Abraham (mathematician)">Ralph Abraham</a>, a mathematician, and <a href="Terence_McKenna" title="Terence McKenna">Terence McKenna</a>, an ethnobotanist and mystic.<a href="#cite_note-49">[48]</a><a href="#cite_note-50">[49]</a><a href="#cite_note-51">[50]</a> Sheldrake also collaborated with <a href="Matthew_Fox_(priest)" title="Matthew Fox (priest)">Matthew Fox</a>, a priest and theologian, on two books in 1996.<a href="#cite_note-52">[51]</a><a href="#cite_note-53">[52]</a>

Sheldrake was one of six subjects, along with <a href="Oliver_Sacks" title="Oliver Sacks">Oliver Sacks</a>, <a href="Daniel_Dennett" title="Daniel Dennett">Daniel Dennett</a>, <a href="Stephen_Jay_Gould" title="Stephen Jay Gould">Stephen Jay Gould</a>, <a href="Freeman_Dyson" title="Freeman Dyson">Freeman Dyson</a>, <a href="Stephen_Toulmin" title="Stephen Toulmin">Stephen Toulmin</a>, who were covered in 1993 by the Dutch filmmaker Wim Kayzer in <a href="A_Glorious_Accident" title="A Glorious Accident">A Glorious Accident</a>,<a href="#cite_note-54">[53]</a> a documentary series that posed a series of questions about <a href="Consciousness" title="Consciousness">consciousness</a> and culminated in a roundtable discussion between the participants.<a href="#cite_note-:2-55">[54]</a> The film was shown on <a href="Dutch_public_broadcasting_system" title="Dutch public broadcasting system">Dutch public broadcasting system</a> <a href="VPRO" title="VPRO">VPRO</a> in 1993, followed by United States PBS member station <a href="WNET" title="WNET">WNET</a> in 1994.<a href="#cite_note-:2-55">[54]</a> The book A Glorious Accident: Understanding Our Place in the Cosmic Puzzle was produced from the transcripts of the program and published in both Dutch<a href="#cite_note-:12-56">[55]</a> and English.<a href="#cite_note-57">[56]</a>

Since 2004,<a href="#cite_note-58">[57]</a> Sheldrake has been a visiting professor at the Graduate Institute in <a href="Bethany%2C_Connecticut" title="Bethany, Connecticut">Bethany, Connecticut</a>,<a href="#cite_note-bio1-47">[46]</a> where he was also academic director of the Holistic Learning and Thinking Program until 2012.<a href="#cite_note-bio1-47">[46]</a> From September 2005 until 2010, Sheldrake was director of the <a href="Perrott-Warrick_Fund" title="Perrott-Warrick Fund">Perrott–Warrick</a> Project for <a href="Psychical" class="mw-redirect" title="Psychical">psychical</a> research for research on unexplained human and animal abilities, funded from Trinity College, Cambridge.<a href="#cite_note-overhyped-41">[40]</a><a href="#cite_note-59">[58]</a> As of 2014, he was a fellow of the <a href="Institute_of_Noetic_Sciences" title="Institute of Noetic Sciences">Institute of Noetic Sciences</a> in <a href="California" title="California">California</a> and a fellow of <a href="Schumacher_College" title="Schumacher College">Schumacher College</a> in <a href="Devon%2C_England" class="mw-redirect" title="Devon, England">Devon, England</a>.<a href="#cite_note-current_bio-60">[59]</a> Since 2014, he has been a fellow of the Temenos Academy, London.<a href="#cite_note-61">[60]</a>

In 2017, Sheldrake published a dialog with science writer and skeptic <a href="Michael_Shermer" title="Michael Shermer">Michael Shermer</a> titled Arguing Science: A Dialogue on the Future of Science and Spirit.<a href="#cite_note-Arguing_Science_2016,_p._1-34">[33]</a> In 2023, at the How The Light Gets In festival of philosophy in Hay-on-Wye, UK, Sheldrake debated Shermer.<a href="#cite_note-62">[61]</a> In 2023, Sheldrake debated the existence of consciousness outside of brains at the University Aula in <a href="Bergen" title="Bergen">Bergen, Norway</a>, alongside anthropologist <a href="Tanya_Luhrmann" title="Tanya Luhrmann">Tanya Luhrmann</a> and neuroscientist <a href="Anil_Seth" title="Anil Seth">Anil Seth</a>.<a href="#cite_note-63">[62]</a>

Sheldrake has outlined his spiritual practices in two books: Science and Spiritual Practices (2017)<a href="#cite_note-64">[63]</a> and Ways to Go Beyond and Why They Work (2019).<a href="#cite_note-65">[64]</a>

<div class="mw-heading mw-heading2"><h2 id="Selected_books">Selected books</h2></div>

Reviews of Sheldrake's books have at times been extremely negative about their scientific content, but some have been positive. In 2009, <a href="Adam_Rutherford" title="Adam Rutherford">Adam Rutherford</a>, geneticist and deputy editor of <a href="Nature_(journal)" title="Nature (journal)">Nature</a>, criticised Sheldrake's books for containing research that was not subjected to the <a href="Peer-review" class="mw-redirect" title="Peer-review">peer-review</a> process expected for science, and suggested that his books were best "ignored."<a href="#cite_note-Rutherford-25">[25]</a>

<div class="mw-heading mw-heading3"><h3 id="A_New_Science_of_Life_(1981)">A New Science of Life (1981)</h3></div>

Sheldrake's A New Science of Life: The Hypothesis of Morphic Resonance (1981) proposes that through morphic resonance, various perceived phenomena, particularly biological ones, become more probable the more often they occur, and that biological growth and behaviour thus become guided into patterns laid down by previous similar events. As a result, he suggests, newly acquired behaviours can be passed down to future generations—a biological proposition akin to the <a href="Lamarckian_inheritance" class="mw-redirect" title="Lamarckian inheritance">Lamarckian inheritance</a> theory. He generalises this approach to assert that it explains many aspects of science, from <a href="Evolution" title="Evolution">evolution</a> to the <a href="Physical_law" class="mw-redirect" title="Physical law">laws of nature</a>, which, in Sheldrake's formulation, are merely mutable habits that have been evolving and changing since the <a href="Big_Bang" title="Big Bang">Big Bang</a>.

John Davy wrote in <a href="The_Observer" title="The Observer">The Observer</a> that the implications of A New Science of Life were "fascinating and far-reaching, and would turn upside down a lot of orthodox science," and that they would "merit attention if some of its predictions are supported by experiment."<a href="#cite_note-66">[65]</a>

In subsequent books, Sheldrake continued to promote morphic resonance.

The morphic resonance hypothesis is rejected by numerous critics on many grounds, and has been labelled <a href="Pseudoscience" title="Pseudoscience">pseudoscience</a> and <a href="Magical_thinking" title="Magical thinking">magical thinking</a>. These grounds include the lack of evidence for it and its inconsistency with established <a href="Scientific_theories" class="mw-redirect" title="Scientific theories">scientific theories</a>. The idea of morphic resonance is also seen as lacking scientific credibility because it is overly vague and <a href="Unfalsifiable" class="mw-redirect" title="Unfalsifiable">unfalsifiable</a>. Sheldrake's experimental methods have been criticised for being poorly designed and subject to <a href="Experimenter_bias" class="mw-redirect" title="Experimenter bias">experimenter bias</a>. His analyses of results have also drawn criticism.<a href="#cite_note-72">[b]</a>

Alex Gomez-Marin denies that Sheldrake's basic idea is unfalsifiable, but no conclusive experiments have been performed since mainstream scientists do not wish to get involved in such experiments.<a href="#cite_note-Gomez‐Marin_2021_p._2100055-73">[71]</a>

<div class="mw-heading mw-heading3"><h3 id="The_Presence_of_the_Past_(1988)">The Presence of the Past (1988)</h3></div>

In The Presence of the Past: Morphic Resonance and the Habits of Nature (1988), Sheldrake expands on his morphic resonance hypothesis and marshals experimental evidence that he says supports it.<a href="#cite_note-presencepast-15">[15]</a> The book was reviewed favourably in <a href="New_Scientist" title="New Scientist">New Scientist</a> by historian <a href="Theodore_Roszak_(scholar)" title="Theodore Roszak (scholar)">Theodore Roszak</a>, who called it "engaging, provocative" and "a tour de force."<a href="#cite_note-Roszak-74">[72]</a> When it was reissued in 2011 with those quotes on the front cover, New Scientist remarked, "Back then, Roszak gave Sheldrake the benefit of the doubt. Today, attitudes have hardened and Sheldrake is seen as standing firmly on the wilder shores of science," adding that if New Scientist were to review the reissue, the book's publisher "wouldn't be mining it for promotional purposes."<a href="#cite_note-newscientist-75">[73]</a>

In a 1988 review of the book in <a href="The_Times" title="The Times">The Times</a>, <a href="David_E._H._Jones" title="David E. H. Jones">David E. H. Jones</a> criticised the hypothesis as magical thinking and pseudoscience, saying that morphic resonance "is so vast and formless that it could easily be made to explain anything, or to dodge round any opposing argument ... Sheldrake has sadly aligned himself with those fantasists who, from the depths of their armchairs, dream up whole new grandiose theories of space and time to revolutionize all science, drape their woolly generalizations over every phenomenon they can think of, and then start looking round for whatever scraps of evidence that seem to them to be in their favour." Jones argued that without confirmatory experimental evidence, "the whole unwieldy and redundant structure of [Sheldrake's] theory falls to <a href="Occam's_Razor" class="mw-redirect" title="Occam's Razor">Occam's Razor</a>."<a href="#cite_note-Jones-22">[22]</a>

<div class="mw-heading mw-heading3"><h3 id="The_Rebirth_of_Nature_(1991)">The Rebirth of Nature (1991)</h3></div>

Published in 1991, Sheldrake's The Rebirth of Nature: The Greening of Science and God addresses the subject of <a href="New_Age" title="New Age">New Age</a> consciousness and related topics.<a href="#cite_note-rebirth-76">[74]</a><a href="#cite_note-77">[75]</a> A column in The Guardian said that the book "seeks to restore the pre-Enlightenment notion that nature is 'alive'," quoting Sheldrake as saying that "indeterminism, spontaneity and creativity have re-emerged throughout the natural world" and that "mystic, animistic and religious ways of thinking can no longer be kept at bay."<a href="#cite_note-78">[76]</a> The book was reviewed by <a href="James_Lovelock" title="James Lovelock">James Lovelock</a> in Nature, who argued that "the theory of formative causation makes testable predictions," noting that "nothing has yet been reported which would divert the mainstream of science. ... Even if it is nonsense ... recognizing the need for fruitful errors, I do not regard the book as dangerous."<a href="#cite_note-79">[77]</a>

<div class="mw-heading mw-heading3"><h3 id="Seven_Experiments_That_Could_Change_the_World_(1994)">Seven Experiments That Could Change the World (1994)</h3></div>

In 1994, Sheldrake proposed a list of Seven Experiments That Could Change the World, subtitled "A do-it-yourself guide to revolutionary science." He encouraged laypeople to conduct research and argued that experiments similar to his own could be conducted with limited expense.<a href="#cite_note-seven-exp-80">[78]</a>

Music critic of <a href="The_Sunday_Times" title="The Sunday Times">The Sunday Times</a> Mark Edwards reviewed the book positively, arguing that Sheldrake "challenges the complacent certainty of scientists," and that his ideas "sounded ridiculous ... as long as your thinking is constrained by the current scientific orthodoxy."<a href="#cite_note-Edwards-81">[79]</a>

David Sharp, writing in <a href="The_Lancet" title="The Lancet">The Lancet</a>, said that the experiments testing paranormal phenomena carried the "risk of positive <a href="Publication_bias" title="Publication bias">publication bias</a>," and that the scientific community "would have to think again if some of these suggestions were convincingly confirmed." Sharp encouraged readers (medical professionals) to "at least read Sheldrake, even try one of his experiments—but pay very close attention to your methods section." Sharp doubted whether "a bunch of enthusiastic amateurs [was] going to persuade sceptics," and noted that "orthodox science will need a lot of convincing."<a href="#cite_note-82">[80]</a>

Science journalist Nigel Hawkes, writing in The Times, said that Sheldrake was "trying to bridge the gap between <a href="Phenomenalism" title="Phenomenalism">phenomenalism</a> and science," and suggested that dogs could appear to have psychic abilities when they were actually relying on more conventional senses. He concluded: "whether scientists will be willing to take [Sheldrake] seriously is ... [a question] that need not concern most readers. While I do not think this book will change the world, it will cause plenty of harmless fun."<a href="#cite_note-Hawkes-83">[81]</a>

<div class="mw-heading mw-heading3"><h3 id="Dogs_That_Know_When_Their_Owners_Are_Coming_Home_(1999)">Dogs That Know When Their Owners Are Coming Home (1999)</h3></div>

<div role="note" class="hatnote navigation-not-searchable">See also: <a href="Human%E2%80%93canine_bond" title="Human–canine bond">Human–canine bond</a></div>

Dogs That Know When Their Owners Are Coming Home, published in 1999, covers his research into proposed <a href="Telepathy" title="Telepathy">telepathy</a> between humans and animals, particularly dogs. Sheldrake suggests that such interspecies telepathy is a real phenomenon and that morphic fields are responsible for it.<a href="#cite_note-dogs-84">[82]</a>

The book is in three sections, on telepathy, on sense of direction, including <a href="Animal_migration" title="Animal migration">animal migration</a> and the <a href="Homing_pigeon" title="Homing pigeon">homing of pigeons</a>, and on animal <a href="Precognition" title="Precognition">precognition</a>, including premonitions of earthquakes and tsunamis. Sheldrake examined more than 1,000 case histories of dogs and cats that seemed to anticipate their owners' return by waiting at a door or window, sometimes for half an hour or more ahead of their return. He did a long series of experiments with a dog called Jaytee, in which the dog was filmed continuously during its owner's absence. In 100 filmed tests, on average the dog spent far more time at the window when its owner was on her way home than when she was not. During the main period of her absence, before she started her return journey, the dog was at the window for an average of 24 seconds per 10-minute period (4% of the time), whereas when she was on her way home, during the first ten minutes of her homeward journey, from more than five miles away, the dog was at the window for an average of five minutes 30 seconds (55% of the time). Sheldrake interpreted the result as highly <a href="Statistical_significance" title="Statistical significance">significant</a> statistically. He performed 12 more tests, in which the dog's owner travelled home in a taxi or other unfamiliar vehicle at randomly selected times communicated to her by telephone, to rule out the possibility that the dog was reacting to familiar car sounds or routines.<a href="#cite_note-the-85">[83]</a> He also carried out similar experiments with another dog, Kane, describing the results as similarly positive and significant.<a href="#cite_note-dogs-84">[82]</a>

Before the publication of Dogs That Know When Their Owners Are Coming Home, Sheldrake invited <a href="Richard_Wiseman" title="Richard Wiseman">Richard Wiseman</a>, Matthew Smith, and Julie Milton to conduct an independent experimental study with Jaytee. They concluded that their evidence did not support telepathy as an explanation for the dog's behaviour,<a href="#cite_note-86">[84]</a> and proposed possible alternative explanations for Sheldrake's conclusions, involving artefacts, bias resulting from <a href="Experimental_design" class="mw-redirect" title="Experimental design">experimental design</a>, and <a href="Post_hoc_analysis" title="Post hoc analysis">post hoc analysis</a> of unpublished data.<a href="#cite_note-wiseman2-71">[70]</a><a href="#cite_note-wiseman1-87">[85]</a> The group observed that Sheldrake's observed patterns could easily arise if a dog were simply to do very little for a while, before visiting a window with increasing frequency the longer its owner was absent, and that such behaviour would make sense for a dog awaiting its owner's return. Under this behaviour, the final measurement period, ending with the owner's return, would always contain the most time spent at the window.<a href="#cite_note-wiseman2-71">[70]</a> Sheldrake argued that the actual data in his own and in Wiseman's tests did not bear this out, and that the dog went to wait at the window sooner when his owner was returning from a short absence, and later after a long absence, with no tendency for Jaytee to go to the window early in the way that he did for shorter absences.<a href="#cite_note-Commentary99-88">[86]</a>

Reviewing the book, <a href="Susan_Blackmore" title="Susan Blackmore">Susan Blackmore</a> criticised Sheldrake for comparing the 12 tests of random duration—which were all less than an hour long—to the initial tests where the dog may have been responding to patterns in the owner's journeys. Blackmore interpreted the results of the randomised tests as starting with a period where the dog "settles down and does not bother to go to the window," and then showing that the longer the owner was away, the more the dog went to look.<a href="#cite_note-the-85">[83]</a>

<div class="mw-heading mw-heading3"><h3 id="The_Sense_of_Being_Stared_At_(2003)">The Sense of Being Stared At (2003)</h3></div>

Sheldrake's The Sense of Being Stared At explores telepathy, precognition, and the "<a href="Psychic_staring_effect" title="Psychic staring effect">psychic staring effect</a>." It reported on an experiment Sheldrake conducted where blindfolded subjects guessed whether persons were staring at them or at another target. He reported subjects exhibiting a weak sense of being stared at, but no sense of not being stared at,<a href="#cite_note-sheldrake-89">[87]</a><a href="#cite_note-90">[88]</a> and attributed the results to morphic resonance.<a href="#cite_note-stared-91">[89]</a> He reported a hit rate of 53.1%, describing two subjects as "nearly always right, scoring way above chance levels."<a href="#cite_note-JCS-92">[90]</a>

Several independent experimenters were unable to find evidence beyond statistical randomness that people could tell they were being stared at, with some saying that there were design flaws in Sheldrake's experiments,<a href="#cite_note-MarksColwell-11">[11]</a><a href="#cite_note-sciam-26">[26]</a><a href="#cite_note-baker-93">[91]</a> such as using test sequences with "relatively few long runs and many alternations" instead of truly <a href="Randomized_controlled_trial" title="Randomized controlled trial">randomised patterns</a>.<a href="#cite_note-MC-94">[92]</a><a href="#cite_note-95">[93]</a> In 2005, <a href="Michael_Shermer" title="Michael Shermer">Michael Shermer</a> expressed concern over <a href="Confirmation_bias" title="Confirmation bias">confirmation bias</a> and <a href="Experimenter_bias" class="mw-redirect" title="Experimenter bias">experimenter bias</a> in the tests, and concluded that Sheldrake's claim was <a href="Unfalsifiable" class="mw-redirect" title="Unfalsifiable">unfalsifiable</a>.<a href="#cite_note-96">[94]</a>

<a href="David_Jay_Brown" title="David Jay Brown">David Jay Brown</a>, who conducted some of the experiments for Sheldrake, states that one of the subjects who was reported as having the highest hit rates was under the influence of the drug <a href="MDMA" title="MDMA">MDMA</a> (Ecstasy) during the trials.<a href="#cite_note-Hancock2015-97">[95]</a>

<div class="mw-heading mw-heading3"><h3 id="The_Science_Delusion_(Science_Set_Free)_(2012)"> The Science Delusion (Science Set Free) (2012)</h3></div>

The Science Delusion, published in the US as Science Set Free: 10 Paths to New Discovery, summarises much of Sheldrake's previous work and encapsulates it into a broader critique of <a href="Philosophical_materialism" class="mw-redirect" title="Philosophical materialism">philosophical materialism</a>, with the title apparently mimicking that of <a href="The_God_Delusion" title="The God Delusion">The God Delusion</a> by one of his critics, <a href="Richard_Dawkins" title="Richard Dawkins">Richard Dawkins</a>.<a href="#cite_note-98">[96]</a>

In the book, Sheldrake proposes a number of questions as the theme of each chapter that seek to elaborate on his central premise that science is predicated on the belief that the nature of reality is fully understood, with only minor details needing to be filled in. This "delusion" is what Sheldrake argues has turned science into a series of dogmas grounded in philosophical materialism rather than an open-minded approach to investigating phenomena. He argues that many powerful taboos circumscribe what scientists can legitimately direct their attention towards.<a href="#cite_note-ssf-99">[97]</a>: 6–12 The mainstream view of modern science is that it proceeds by <a href="Methodological_naturalism" class="mw-redirect" title="Methodological naturalism">methodological naturalism</a> and does not require philosophical materialism.<a href="#cite_note-100">[98]</a>

Sheldrake questions conservation of energy; he calls it a "standard scientific dogma,"<a href="#cite_note-ssf-99">[97]</a>: 337 says that perpetual motion devices and <a href="Inedia" title="Inedia">inedia</a> should be investigated as possible phenomena,<a href="#cite_note-ssf-99">[97]</a>: 72–73 and has said that "the evidence for energy conservation in living organisms is weak."<a href="#cite_note-ssf-99">[97]</a>: 83 He argues in favour of <a href="Alternative_medicine" title="Alternative medicine">alternative medicine</a> and <a href="Psychic_phenomena" class="mw-redirect" title="Psychic phenomena">psychic phenomena</a>, saying that their recognition as legitimate is impeded by a "scientific priesthood" with an "authoritarian mentality."<a href="#cite_note-ssf-99">[97]</a>: 327 Citing his earlier "psychic staring effect" experiments and other reasons, he says that minds are not confined to brains and that "liberating minds from confinement in heads is like being released from prison."<a href="#cite_note-ssf-99">[97]</a>: 229 He suggests that <a href="DNA" title="DNA">DNA</a> is insufficient to explain <a href="Heredity" title="Heredity">inheritance</a>, and that inheritance of form and behaviour is mediated through morphic resonance.<a href="#cite_note-ssf-99">[97]</a>: 157–186 He also promotes morphic resonance in broader fashion as an explanation for other phenomena such as memory.<a href="#cite_note-ssf-99">[97]</a>: 187–211

Reviews were mixed. <a href="Anti-reductionist" class="mw-redirect" title="Anti-reductionist">Anti-reductionist</a> philosopher <a href="Mary_Midgley" title="Mary Midgley">Mary Midgley</a>, writing in The Guardian, welcomed it as "a new mind-body paradigm" to address what she called "the unlucky fact that our current form of mechanistic materialism rests on muddled, outdated notions of matter."<a href="#cite_note-Midgley_2012-101">[99]</a> Philosopher <a href="Martin_Cohen_(philosopher)" title="Martin Cohen (philosopher)">Martin Cohen</a>, a famous critic of esotericism in science, wrote in <a href="The_Times_Higher_Education_Supplement" class="mw-redirect" title="The Times Higher Education Supplement">The Times Higher Education Supplement</a> that "[t]here is a lot to be said for debunking orthodox science's pretensions to be on the verge of fitting the last grain of information into its towering edifice of universal knowledge", while also noting that Sheldrake "goes a bit too far here and there, as in promoting his morphic resonance theory."<a href="#cite_note-102">[100]</a>

<a href="Bryan_Appleyard" title="Bryan Appleyard">Bryan Appleyard</a> writing in <a href="The_Sunday_Times" title="The Sunday Times">The Sunday Times</a> commented that Sheldrake was "at his most incisive" when making a "broad critique of contemporary science" and "<a href="Scientism" title="Scientism">scientism</a>," but on Sheldrake's "own scientific theories" Appleyard noted that "morphic resonance is widely derided and narrowly supported. Most of the experimental evidence is contested, though Sheldrake argues there are 'statistically significant' results." Appleyard called it "highly speculative" and was unsure "whether it makes sense or not."<a href="#cite_note-Appleyard-103">[101]</a>

Other reviews were less favourable. <a href="New_Scientist" title="New Scientist">New Scientist</a>'s deputy editor Graham Lawton characterised Science Set Free as "woolly credulousness" and chided Sheldrake for "uncritically embracing all kinds of fringe ideas."<a href="#cite_note-104">[102]</a> A review in <a href="Philosophy_Now" title="Philosophy Now">Philosophy Now</a> called the book "disturbingly eccentric," combining "a disorderly collage of scientific fact and opinion with an intrusive yet disjunctive metaphysical programme."<a href="#cite_note-105">[103]</a>

<div class="mw-heading mw-heading3"><h3 id="Science_and_Spiritual_Practices_(2017)">Science and Spiritual Practices (2017)</h3></div>

Reviews for the book were mostly positive. <a href="Kirkus_Reviews" title="Kirkus Reviews">Kirkus Reviews</a> described it as a "grounded and inspiring approach to appreciating the benefits of both science and religion".<a href="#cite_note-106">[104]</a> Adam Ford, reviewing the book for the <a href="Church_Times" title="Church Times">Church Times</a>, describes it as a "useful and very clear introduction to the practice of meditation" combined with a how-to guide on the "healing and happiness-creating power of gratitude".<a href="#cite_note-107">[105]</a>

<a href="Publishers_Weekly" title="Publishers Weekly">Publishers Weekly</a> reviewed the book as having "accessible suggestions" and "clear arguments", while noting that "a few fuzzy moments, including reliance on many...overly speculative accounts" do not prevent the work from being "otherwise convincing" and "a good case for reincorporating bygone spiritual habits."<a href="#cite_note-PubWeekly2018-108">[106]</a>

<div class="mw-heading mw-heading3"><h3 id="Ways_to_Go_Beyond_and_Why_They_Work_(2019)">Ways to Go Beyond and Why They Work (2019)</h3></div>

Reviews for the book were mixed. In <a href="The_Daily_Telegraph" title="The Daily Telegraph">The Daily Telegraph</a>, journalist <a href="Steven_Poole" title="Steven Poole">Steven Poole</a> called Sheldrake's writing "very engaging" and said his defense of prayer worked "sometimes, but not always" and was "not really good enough".<a href="#cite_note-PooleTelegraph2019-109">[107]</a> Veterinary surgeon and barrister <a href="Charles_A._Foster" title="Charles A. Foster">Charles A. Foster</a>, writing in <a href="Literary_Review" title="Literary Review">Literary Review</a>, called the book "a very mixed bag" but also "funny, wise, [and] full of whimsical weirdness".<a href="#cite_note-FosterLiteraryReview-110">[108]</a>

Writing in the <a href="Times_Literary_Supplement" class="mw-redirect" title="Times Literary Supplement">Times Literary Supplement</a>, anthropologist Jonathan Benthall called the book "an affable, erudite manual to show how life need not be boring", and Sheldrake's arguments "soft at the edges, sometimes presenting his hypotheses as facts".<a href="#cite_note-BenthallTLS2019-111">[109]</a>

<div class="mw-heading mw-heading2"><h2 id="Public_reception">Public reception</h2></div>

Sheldrake's ideas have been discussed in academic journals and books. His work has also received popular coverage through newspapers, radio, television and speaking engagements. The attention he receives has raised concerns that it adversely affects the public understanding of science.<a href="#cite_note-whitfield-3">[3]</a><a href="#cite_note-Maddox_1981-7">[7]</a><a href="#cite_note-rose-20">[20]</a><a href="#cite_note-Rutherford-25">[25]</a> Some have accused Sheldrake of self-promotion,<a href="#cite_note-Rutherford-25">[25]</a> with Steven Rose commenting, "for the inventors of such hypotheses the rewards include a degree of instant fame which is harder to achieve by the humdrum pursuit of more conventional science."<a href="#cite_note-rose-20">[20]</a>

<div class="mw-heading mw-heading3"><h3 id="Academic_debate">Academic debate</h3></div>

A variety of responses to Sheldrake's ideas have appeared in prominent scientific publications.

Sheldrake and theoretical physicist <a href="David_Bohm" title="David Bohm">David Bohm</a> published a dialogue in 1982 in which they compared Sheldrake's ideas to Bohm's <a href="Implicate_order" class="mw-redirect" title="Implicate order">implicate order</a>.<a href="#cite_note-112">[110]</a> In 1997, physicist <a href="Hans-Peter_D%C3%BCrr" title="Hans-Peter Dürr">Hans-Peter Dürr</a> speculated about Sheldrake's work in relation to <a href="Modern_physics" title="Modern physics">modern physics</a>.<a href="#cite_note-113">[111]</a>

Following the publication of A New Science of Life, <a href="New_Scientist" title="New Scientist">New Scientist</a> sponsored a competition to devise empirical tests for morphic resonance.<a href="#cite_note-Roszak-74">[72]</a> The winning idea involved learning Turkish nursery rhymes, with psychologist and broadcaster <a href="Sue_Blackmore" class="mw-redirect" title="Sue Blackmore">Sue Blackmore</a>'s entry involving babies' behaviour coming second.<a href="#cite_note-Blackmore_2009-24">[24]</a> Blackmore found the results did not support morphic resonance.<a href="#cite_note-Blackmore_2009-24">[24]</a>

In 2005, the <a href="Journal_of_Consciousness_Studies" title="Journal of Consciousness Studies">Journal of Consciousness Studies</a> devoted a special issue to Sheldrake's work on the sense of being stared at.<a href="#cite_note-sciam-26">[26]</a> For this issue, the editor could not follow the journal's standard peer-review process because "making successful blind peer review a condition of publication would in this case have killed the project at the outset."<a href="#cite_note-114">[112]</a> The issue thus featured several articles by Sheldrake, followed by the open peer review, to which Sheldrake then responded.<a href="#cite_note-sciam-26">[26]</a> Writing in Scientific American, Michael Shermer rated the peer commentaries, and noted that the more supportive reviews came from those who had affiliations with less mainstream institutions.<a href="#cite_note-sciam-26">[26]</a>

Sheldrake denies that DNA contains a recipe for <a href="Morphogenesis" title="Morphogenesis">morphological development</a>. He and developmental biologist Lewis Wolpert have made a <a href="Scientific_wager" title="Scientific wager">scientific wager</a> about the importance of <a href="DNA" title="DNA">DNA</a> in the developing organism. Wolpert bet Sheldrake "a case of fine port" that "By 1 May 2029, given the genome of a fertilised egg of an animal or plant, we will be able to predict in at least one case all the details of the organism that develops from it, including any abnormalities." The Royal Society will be asked to determine the winner if the result is not obvious.<a href="#cite_note-115">[113]</a>

<div class="mw-heading mw-heading4"><h4 id=""A_book_for_burning?"">"A book for burning?"</h4></div>

In September 1981, Nature published an editorial about A New Science of Life entitled "A book for burning?"<a href="#cite_note-TimAdams-2">[2]</a><a href="#cite_note-Maddox_1981-7">[7]</a> Written by the journal's senior editor, <a href="John_Maddox" title="John Maddox">John Maddox</a>, the editorial commented:

<blockquote class="templatequote">Sheldrake's book is a splendid illustration of the widespread public misconception of what science is about. In reality, Sheldrake's argument is in no sense a scientific argument but is an exercise in pseudo-science ... Many readers will be left with the impression that Sheldrake has succeeded in finding a place for magic within scientific discussion—and this, indeed, may have been a part of the objective of writing such a book.<a href="#cite_note-Maddox_1981-7">[7]</a></blockquote>

Maddox argued that Sheldrake's hypothesis was not <a href="Testable" class="mw-redirect" title="Testable">testable</a> or "falsifiable in Popper's sense," referring to the philosopher <a href="Karl_Popper" title="Karl Popper">Karl Popper</a>. He said Sheldrake's proposals for testing his hypothesis were "time-consuming, inconclusive in the sense that it will always be possible to account for another morphogenetic field and impractical."<a href="#cite_note-Maddox_1981-7">[7]</a> In the editorial, Maddox ultimately rejected the suggestion that the book should be burned.<a href="#cite_note-Maddox_1981-7">[7]</a> Nonetheless, the title of the piece garnered widespread publicity.<a href="#cite_note-maddox2-116">[114]</a><a href="#cite_note-Rutherford-25">[25]</a><a href="#cite_note-Rose_1988-27">[27]</a> In a subsequent issue, Nature published several letters expressing disapproval of the editorial,<a href="#cite_note-josephson-117">[115]</a><a href="#cite_note-118">[116]</a><a href="#cite_note-119">[117]</a><a href="#cite_note-120">[118]</a> including one from physicist <a href="Brian_Josephson" title="Brian Josephson">Brian Josephson</a>, who criticised Maddox for "a failure to admit even the possibility that genuine physical facts may exist which lie outside the scope of current scientific descriptions."<a href="#cite_note-josephson-117">[115]</a>

In 1983, an editorial in The Guardian compared the "petulance of wrath of the scientific establishment" aimed against Sheldrake with the <a href="Galileo_affair" title="Galileo affair">Galileo affair</a> and <a href="Lysenkoism" title="Lysenkoism">Lysenkoism</a>.<a href="#cite_note-Galileo-121">[119]</a> Responding in the same paper, <a href="Brian_Charlesworth" title="Brian Charlesworth">Brian Charlesworth</a> defended the scientific establishment, affirming that "the ultimate test of a scientific theory is its conformity with the observations and experiments" and that "vitalistic and Lamarckian ideas which [The Guardian] seem to regard so highly have repeatedly failed this test."<a href="#cite_note-Charlesworth-122">[120]</a>

In a letter to The Guardian in 1988, a scientist from <a href="Glasgow_University" class="mw-redirect" title="Glasgow University">Glasgow University</a> referred to the title "A book for burning?" as "posing the question to attract attention" and criticised the "perpetuation of the myth that Maddox ever advocated the burning of Sheldrake's book."<a href="#cite_note-Leader-123">[121]</a> In 1999, Maddox characterised his 1981 editorial as "injudicious," saying that even though it concluded that Sheldrake's book

<blockquote>should not be burned ... but put firmly in its place among the literature of intellectual aberration. ... The publicists for Sheldrake's publishers were nevertheless delighted with the piece, using it to suggest that the Establishment (Nature) was again up to its old trick of suppressing uncomfortable truths.<a href="#cite_note-maddox2-116">[114]</a></blockquote> An editor for Nature said in 2009 that Maddox's reference to <a href="Book_burning" title="Book burning">book burning</a> backfired.<a href="#cite_note-Rutherford-25">[25]</a>

In 2012, Sheldrake described his time after Maddox's review as being "exactly like a papal excommunication. From that moment on, I became a very dangerous person to know for scientists."<a href="#cite_note-TimAdams-2">[2]</a>

<div class="mw-heading mw-heading4"><h4 id="Sheldrake_and_Steven_Rose">Sheldrake and Steven Rose</h4></div>

During 1987 and 1988 Sheldrake contributed several pieces to The Guardian's "Body and Soul" column. In one of these, he wrote that the idea that "memories were stored in our brains" was "only a theory" and "despite decades of research, the phenomenon of memory remains mysterious."<a href="#cite_note-124">[122]</a> This provoked a response by <a href="Steven_Rose" title="Steven Rose">Steven Rose</a>, a neuroscientist from the <a href="Open_University" title="Open University">Open University</a>, who criticised Sheldrake for being "a researcher trained in another discipline" (botany) for not "respect[ing] the data collected by neuroscientists before begin[ning] to offer us alternative explanations," and accused Sheldrake of "ignoring or denying" "massive evidence," and arguing that "neuroscience over the past two decades has shown that memories are stored in specific changes in brain cells." Giving an example of experiments on chicks, Rose asserted "egregious errors that Sheldrake makes to bolster his case that demands a new vague but all-embracing theory to resolve."<a href="#cite_note-Rose_1988-27">[27]</a>

Sheldrake responded to Rose's article, stating that there was experimental evidence that showed that "memories can survive the destruction of the putative memory traces."<a href="#cite_note-125">[123]</a> Rose responded, asking Sheldrake to "get his facts straight," explaining the research and concluding that "there is no way that this straightforward and impressive body of evidence can be taken to imply that memories are not in the brain, still less that the brain is tuning into some indeterminate, undefined, resonating and extra-corporeal field."<a href="#cite_note-126">[124]</a>

In his next column, Sheldrake again attacked Rose for following "<a href="Materialism" title="Materialism">materialism</a>," and argued that <a href="Quantum_physics" class="mw-redirect" title="Quantum physics">quantum physics</a> had "overturned" materialism, and suggested that "memories may turn out to depend on morphic resonance rather than memory traces."<a href="#cite_note-127">[125]</a> Philosopher Alan Malachowski of the <a href="University_of_East_Anglia" title="University of East Anglia">University of East Anglia</a>, responding to what he called Sheldrake's "latest muddled diatribe," defended materialism, argued that Sheldrake dismissed Rose's explanation with an "absurd rhetorical comparison," asserted that quantum physics was compatible with materialism, and argued that "being roughly right about great many things has given [materialists] the confidence to be far more open minded than he is prepared to give them credit for."<a href="#cite_note-128">[126]</a>

In 1990, Sheldrake and Rose agreed to and arranged a test of the morphic resonance hypothesis using chicks.<a href="#cite_note-129">[127]</a><a href="#cite_note-:0-130">[128]</a> They were unable to agree on the intended joint research paper reporting their results,<a href="#cite_note-:0-130">[128]</a> instead publishing separate and conflicting interpretations. Sheldrake published a paper stating that the results matched his prediction that day-old chicks would be influenced by the experiences of previous batches of day-old chicks—"From the point of view of the hypothesis of formative causation, the results of this experiment are encouraging"—and called for further research.<a href="#cite_note-131">[129]</a> Rose wrote that morphic resonance was a "hypothesis disconfirmed."<a href="#cite_note-rose-20">[20]</a> He also made further criticisms of morphic resonance, and stated that "the experience of this collaboration has convinced me in practice, Sheldrake is so committed to his hypothesis that it is very hard to envisage the circumstances in which he would accept its disconfirmation."<a href="#cite_note-rose-20">[20]</a> Rose asked <a href="Patrick_Bateson" title="Patrick Bateson">Patrick Bateson</a> to analyse the data, and Bateson offered his opinion that Sheldrake's interpretation of the data was "misleading" and attributable to experimenter effects.<a href="#cite_note-rose-20">[20]</a>

Sheldrake responded to Rose's paper by describing it as "polemic" and "aggressive tone and extravagant rhetoric" and concluding: "The results of this experiment do not disconfirm the hypothesis of formative causation, as Rose claims. They are consistent with it."<a href="#cite_note-132">[130]</a>

<div class="mw-heading mw-heading3"><h3 id="On_television">On television</h3></div>

Sheldrake was the subject of an episode of Heretics of Science, a six-part documentary series broadcast on <a href="BBC_Two" title="BBC Two">BBC2</a> in 1994.<a href="#cite_note-133">[131]</a> In this episode, John Maddox discussed "A book for burning?," his 1981 Nature editorial review of Sheldrake's book, A New Science of Life: The Hypothesis of Morphic Resonance. Maddox said that morphic resonance "is not a scientific theory. Sheldrake is putting forward magic instead of science, and that can be condemned with exactly the language that the popes used to condemn Galileo, and for the same reasons: it is heresy."<a href="#cite_note-heretics-134">[132]</a> The broadcast repeatedly displayed footage of book burning, sometimes accompanied by audio of a crowd chanting "heretic."<a href="#cite_note-heretics-134">[132]</a> Biologist <a href="Steven_Rose" title="Steven Rose">Steven Rose</a> criticised the broadcast for focusing on Maddox's rhetoric as if it was "all that mattered." "There wasn't much sense of the scientific or metascientific issues at stake," Rose said.<a href="#cite_note-Rose_1994-135">[133]</a>

An experiment involving measuring the time for subjects to recognise hidden images, with morphic resonance being posited to aid in recognition, was conducted in 1984 by the <a href="BBC" title="BBC">BBC</a> popular science programme <a href="Tomorrow's_World" title="Tomorrow's World">Tomorrow's World</a>. In the outcome of the experiment, one set of data yielded positive results and another set yielded negative results.<a href="#cite_note-heretics-134">[132]</a>

<div class="mw-heading mw-heading3"><h3 id="Public_debates_and_lectures">Public debates and lectures</h3></div>

Sheldrake debated with biologist <a href="Lewis_Wolpert" title="Lewis Wolpert">Lewis Wolpert</a> on the existence of telepathy in 2004 at the <a href="Royal_Society_of_Arts" title="Royal Society of Arts">Royal Society of Arts</a> in London.<a href="#cite_note-new-scientist-wolpert-136">[134]</a> Sheldrake argued for telepathy while Wolpert argued that telepathy fits <a href="Irving_Langmuir" title="Irving Langmuir">Irving Langmuir</a>'s definition of <a href="Pathological_science" title="Pathological science">pathological science</a> and that the evidence for telepathy has not been persuasive.<a href="#cite_note-137">[135]</a> Reporting on the event, New Scientist said "it was clear the audience saw Wolpert as no more than a killjoy. (...) There are sound reasons for doubting Sheldrake's data. One is that some parapsychology experimenters have an uncanny knack of finding the effect they are looking for. There is no suggestion of fraud, but something is going on, and science demands that it must be understood before conclusions can be drawn about the results."<a href="#cite_note-new-scientist-wolpert-136">[134]</a>

In 2006, Sheldrake spoke at a meeting of the <a href="British_Association_for_the_Advancement_of_Science" class="mw-redirect" title="British Association for the Advancement of Science">British Association for the Advancement of Science</a> about experimental results on telepathy replicated by "a 1980s girl band," drawing criticism from <a href="Peter_Atkins" title="Peter Atkins">Peter Atkins</a>, <a href="Lord_Winston" class="mw-redirect" title="Lord Winston">Lord Winston</a>, and <a href="Richard_Wiseman" title="Richard Wiseman">Richard Wiseman</a>. The Royal Society also reacted to the event, saying, "Modern science is based on a rigorous evidence-based process involving experiment and observation. The results and interpretations should always be exposed to robust peer review."<a href="#cite_note-138">[136]</a>

In April 2008, Sheldrake was stabbed by a man during a lecture in <a href="Santa_Fe%2C_New_Mexico" title="Santa Fe, New Mexico">Santa Fe, New Mexico</a>. The man told a reporter that he thought Sheldrake had been using him as a "guinea pig" in telepathic mind control experiments for over five years.<a href="#cite_note-SFNM-139">[137]</a> Sheldrake suffered a wound to the leg and has recovered,<a href="#cite_note-SFNM-139">[137]</a><a href="#cite_note-140">[138]</a> while his assailant was found "guilty but mentally ill."<a href="#cite_note-141">[139]</a>

In January 2013, Sheldrake gave a <a href="TEDx" class="mw-redirect" title="TEDx">TEDx</a> lecture at TEDxWhitechapel in <a href="East_London" title="East London">East London</a> roughly summarising ideas from his book, The Science Delusion. In his talk, he said that modern science rests on ten dogmas that "fall apart" upon examination and promoted his hypothesis of morphic resonance. According to a statement by TED staff, TED's scientific advisors "questioned whether his list is a fair description of scientific assumptions" and believed that "there is little evidence for some of Sheldrake's more radical claims, such as his theory of morphic resonance." The advisors recommended that the talk "not be distributed without being framed with caution." The video of the talk was moved from the TEDx YouTube channel to the TED blog accompanied by the framing language called for by the advisors. The move and framing prompted accusations of censorship, to which TED responded by saying the accusations were "simply not true" and that Sheldrake's talk was "up on our website."<a href="#cite_note-tedblog-142">[140]</a><a href="#cite_note-independent-143">[141]</a>

In November 2013, Sheldrake gave a lecture at the <a href="Oxford_Union" title="Oxford Union">Oxford Union</a> outlining his claims, made in The Science Delusion, that modern science has become constrained by dogma, particularly in physics.<a href="#cite_note-OxStu-144">[142]</a>

<div class="mw-heading mw-heading3"><h3 id="In_popular_culture">In popular culture</h3></div>

Between 1989 and 1999, Sheldrake, <a href="Ethnobotany" title="Ethnobotany">ethnobotanist</a> <a href="Terence_McKenna" title="Terence McKenna">Terence McKenna</a> and mathematician <a href="Ralph_Abraham_(mathematician)" title="Ralph Abraham (mathematician)">Ralph Abraham</a> recorded a series of discussions exploring diverse topics relating to the "<a href="Anima_mundi" title="Anima mundi">world soul</a>" and evolution.<a href="#cite_note-145">[143]</a> These resulted in a number of books based on the discussions: Trialogues at the Edge of the West: Chaos, Creativity and the Resacralization of the World (1992), The Evolutionary Mind: Trialogues at the Edge of the Unthinkable (1998), and The Evolutionary Mind: Conversations on Science, Imagination & Spirit (2005). In an interview for the book Conversations on the Edge of the Apocalypse, Sheldrake says he believes the use of <a href="Psychedelic_drugs" class="mw-redirect" title="Psychedelic drugs">psychedelic drugs</a> "can reveal a world of consciousness and interconnection", which he says he has experienced.<a href="#cite_note-Brown2005-146">[144]</a> Alternative medicine advocate <a href="Deepak_Chopra" title="Deepak Chopra">Deepak Chopra</a> is a supporter of Sheldrake's work.<a href="#cite_note-baer-147">[145]</a><a href="#cite_note-chopra-review-148">[146]</a>

Sheldrake's work was amongst those cited in a faux research paper written by <a href="Alan_Sokal" title="Alan Sokal">Alan Sokal</a> and submitted to <a href="Social_Text" title="Social Text">Social Text</a>.<a href="#cite_note-Hoax-149">[147]</a> In 1996, the journal published the paper as if it represented real scientific research,<a href="#cite_note-Will-150">[148]</a> an event that has come to be known as the <a href="Sokal_affair" title="Sokal affair">Sokal affair</a>. Sokal later said that he had suggested in the hoax paper that 'morphogenetic fields' constituted a cutting-edge theory of quantum gravity, adding that "This connection [was] pure invention; even Sheldrake makes no such claim."<a href="#cite_note-Hoax-149">[147]</a>

Sheldrake has been described as a New Age author,<a href="#cite_note-Guardian_holistic-12">[12]</a><a href="#cite_note-gunther-13">[13]</a><a href="#cite_note-frazier-14">[14]</a> but does not endorse certain New Age interpretations of his ideas.<a href="#cite_note-hanegraaff-151">[149]</a>

The 2009 <a href="Zero_Escape" title="Zero Escape">Zero Escape</a> video game <a href="Nine_Hours%2C_Nine_Persons%2C_Nine_Doors" class="mw-redirect" title="Nine Hours, Nine Persons, Nine Doors">Nine Hours, Nine Persons, Nine Doors</a> was inspired by Sheldrake's morphogenetic field theories.<a href="#cite_note-Oswald2016-152">[150]</a><a href="#cite_note-Siliconera2010-153">[151]</a>

<div class="mw-heading mw-heading2"><h2 id="Origin_and_philosophy_of_morphic_resonance">Origin and philosophy of morphic resonance</h2></div>

Among his early influences Sheldrake cites <a href="The_Structure_of_Scientific_Revolutions" title="The Structure of Scientific Revolutions">The Structure of Scientific Revolutions</a> (1962) by <a href="Thomas_Kuhn" title="Thomas Kuhn">Thomas Kuhn</a>. He has said the book led him to view contemporary scientific understanding of life as simply a <a href="Paradigm" title="Paradigm">paradigm</a>, which he called "the mechanistic theory of life." Reading Kuhn's work, Sheldrake says, focused his mind on how scientific paradigms can change.<a href="#cite_note-bio2-16">[16]</a>

Sheldrake says that although there are similarities between morphic resonance and Hinduism's <a href="Akashic_records" title="Akashic records">akashic records</a>,<a href="#cite_note-Leviton-154">[152]</a> he first conceived of the idea while at Cambridge, before his travel to India, where he later developed it. He attributes the origin of his idea to two influences: his studies of the <a href="Holistic" class="mw-redirect" title="Holistic">holistic</a> tradition in biology, and French philosopher <a href="Henri_Bergson" title="Henri Bergson">Henri Bergson</a>'s 1896 book <a href="Matter_and_Memory" title="Matter and Memory">Matter and Memory</a>. He says he took Bergson's concept of memories not being materially embedded in the brain and generalised it to morphic resonance, where memories are not only immaterial but also under the influence of the collective memories of similar organisms. While his colleagues at Cambridge were not receptive to the idea, Sheldrake found the opposite to be true in India. He recounts his Indian colleagues saying, "There's nothing new in this, it was all known millennia ago to the ancient <a href="Rishis" class="mw-redirect" title="Rishis">rishis</a>." Sheldrake thus characterises morphic resonance as a convergence between Western and <a href="Eastern_world" title="Eastern world">Eastern</a> thought, yet found by himself first in Western philosophy.<a href="#cite_note-presencepast-15">[15]</a><a href="#cite_note-155">[153]</a>

Sheldrake has also noted similarities between morphic resonance and <a href="Carl_Jung" title="Carl Jung">Carl Jung</a>'s <a href="Collective_unconscious" title="Collective unconscious">collective unconscious</a>, with regard to collective memories being shared across individuals and the coalescing of particular behaviours through repetition, which Jung called <a href="Jungian_archetypes" title="Jungian archetypes">archetypes</a>.<a href="#cite_note-presencepast-15">[15]</a> But whereas Jung assumed that archetypal forms were transmitted through physical inheritance, Sheldrake attributes collective memories to morphic resonance, and rejects any explanation of them involving what he terms "mechanistic biology."

<a href="Lewis_Wolpert" title="Lewis Wolpert">Lewis Wolpert</a>, one of Sheldrake's critics, has described morphic resonance as an updated <a href="Hans_Driesch" title="Hans Driesch">Drieschian</a> <a href="Vitalism" title="Vitalism">vitalism</a>.<a href="#cite_note-Wolpert_1984-28">[28]</a><a href="#cite_note-156">[154]</a>

<div class="mw-heading mw-heading2"><h2 id="Personal_life">Personal life</h2></div>

Sheldrake is married to therapist, voice teacher and author <a href="Jill_Purce" title="Jill Purce">Jill Purce</a>.<a href="#cite_note-157">[155]</a> They have two sons,<a href="#cite_note-bio1-47">[46]</a> biologist <a href="Merlin_Sheldrake" title="Merlin Sheldrake">Merlin Sheldrake</a> and musician <a href="Cosmo_Sheldrake" title="Cosmo Sheldrake">Cosmo Sheldrake</a>.<a href="#cite_note-158">[156]</a><a href="#cite_note-159">[157]</a> Merlin Sheldrake is a mycologist and author of Entangled Life: How fungi make our worlds, change our minds and shape our futures.<a href="#cite_note-160">[158]</a>

Sheldrake is a practising <a href="Anglican" class="mw-redirect" title="Anglican">Anglican</a>.<a href="#cite_note-161">[159]</a> He has said that he studied with a Sufi teacher and practised <a href="Sufism" title="Sufism">Sufism</a> while he was in India.<a href="#cite_note-Arguing_Science_2016,_p._1-34">[33]</a> Sheldrake reported "being drawn back to a Christian path" during his time in India.<a href="#cite_note-bio-anglican-1">[1]</a>

<div class="mw-heading mw-heading2"><h2 id="Bibliography">Bibliography</h2></div>

<ul><li>A New Science of Life: the hypothesis of formative causation, Los Angeles: J.P. Tarcher, 1981 (second edition 1985, third edition 2009). <style data-mw-deduplicate="TemplateStyles:r1238218222">

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</style><a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-84831-042-1</bdi>.</li>

<li>The Presence of the Past: morphic resonance and the habits of nature, New York: Times Books, 1988. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-8129-1666-2</bdi>.</li>

<li>The Rebirth of Nature: The greening of science and God, New York: <a href="Bantam_Books" title="Bantam Books">Bantam Books</a>, 1991. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-553-07105-X</bdi>.</li>

<li>Seven Experiments That Could Change the World: a do-it-yourself guide to revolutionary science, New York: <a href="Riverhead_Books" title="Riverhead Books">Riverhead Books</a>, 1995. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>1-57322-014-0</bdi>.</li>

<li>Dogs that Know When Their Owners are Coming Home: and other unexplained powers of animals, New York: Crown, 1999 (second edition 2011). <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-307-88596-8</bdi>.</li>

<li>The Sense of Being Stared At: and other aspects of the extended mind, New York: <a href="Crown_Publishers" class="mw-redirect" title="Crown Publishers">Crown Publishers</a>, 2003. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-609-60807-X</bdi>.</li>

<li>The Science Delusion: Freeing the spirit of enquiry, London: Coronet, 2012. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-4447-2795-1</bdi> (U. S. Title: Science Set Free: 10 Paths to New Discovery).</li>

<li>Science and Spiritual Practices, London: Coronet, 2017. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-444-72792-0</bdi></li>

<li>Ways To Go Beyond, And Why They Work: Seven Spiritual Practices in a Scientific Age, London: Coronet, 2019. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-473-63007-9</bdi>.</li></ul>

With <a href="Ralph_Abraham_(mathematician)" title="Ralph Abraham (mathematician)">Ralph Abraham</a> and <a href="Terence_McKenna" title="Terence McKenna">Terence McKenna</a>:

<ul><li>Trialogues at the Edge of the West: chaos, creativity, and the resacralisation of the world, Santa Fe, NM: Bear & Co. Pub., 1992. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-939680-97-1</bdi>.</li>

<li>The Evolutionary Mind: trialogues at the edge of the unthinkable, Santa Cruz, CA: Dakota Books, 1997. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-9632861-1-0</bdi>.</li>

<li>Chaos, Creativity and Cosmic Consciousness, Rochester, VT: <a href="Park_Street_Press" class="mw-redirect" title="Park Street Press">Park Street Press</a>, 2001. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-89281-977-4</bdi>.</li>

<li>The Evolutionary Mind: Conversations on Science, Imagination & Spirit, Rhinebeck, NY: Monkfish Book Pub. Co., 2005. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-9749359-7-2</bdi>.</li></ul>

With <a href="Matthew_Fox_(priest)" title="Matthew Fox (priest)">Matthew Fox</a>:

<ul><li>Natural Grace: dialogues on creation, darkness, and the soul in spirituality and science, New York: <a href="Doubleday_(publisher)" title="Doubleday (publisher)">Doubleday</a>, 1996. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-385-48356-2</bdi>.</li>

<li>The Physics of Angels: exploring the realm where science and spirit meet, San Francisco, CA: <a href="HarperSanFrancisco" class="mw-redirect" title="HarperSanFrancisco">HarperSanFrancisco</a>, 1996. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-06-062864-2</bdi>.</li></ul>

With <a href="Kate_Banks" title="Kate Banks">Kate Banks</a>:

<ul><li>Boy's Best Friend, New York: Farrar, Straus and Giroux, 2015. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780374380083</bdi>.</li></ul>

With <a href="Michael_Shermer" title="Michael Shermer">Michael Shermer</a>:

<ul><li>Arguing Science: A Dialogue on the Future of Science and Spirit, Rhinebeck, NY: Farrar, Monkfish Books, 2016. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-939681-57-7</bdi>.</li></ul>

<ul><li><a href="Fritjof_Capra" title="Fritjof Capra">Fritjof Capra</a></li>

<li><a href="Groupthink" title="Groupthink">Groupthink</a></li>

<li><a href="Hundredth_monkey_effect" title="Hundredth monkey effect">Hundredth monkey effect</a></li>

<li><a href="Noosphere" title="Noosphere">Noosphere</a></li>

<li><a href="Philosophy_of_science" title="Philosophy of science">Philosophy of science</a></li>

<li><a href="Synchronicity" title="Synchronicity">Synchronicity</a></li>

<li><a href="Lyall_Watson" title="Lyall Watson">Lyall Watson</a></li>

<li><a href="Water_memory" title="Water memory">Water memory</a> – Refuted theory behind homeopathic remedies</li></ul>

<div class="mw-heading mw-heading2"><h2 id="Explanatory_notes">Explanatory notes</h2></div>

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</style><div class="reflist reflist-lower-alpha">

<li id="cite_note-33"><a href="#cite_ref-33">^</a> Sources:

<ul><li>pseudoscience<a href="#cite_note-gardner-17">[17]</a><a href="#cite_note-sharma-18">[18]</a><a href="#cite_note-samuel-19">[19]</a><a href="#cite_note-Maddox_1981-7">[7]</a><a href="#cite_note-rose-20">[20]</a><a href="#cite_note-impostures-21">[21]</a><a href="#cite_note-Jones-22">[22]</a><a href="#cite_note-23">[23]</a></li>

<li>lack of evidence<a href="#cite_note-hood-10">[10]</a><a href="#cite_note-Blackmore_2009-24">[24]</a><a href="#cite_note-Rutherford-25">[25]</a><a href="#cite_note-sciam-26">[26]</a><a href="#cite_note-Rose_1988-27">[27]</a></li>

<li>inconsistency with data from genetics and embryology<a href="#cite_note-Wolpert_1984-28">[28]</a></li>

<li>inconsistency with consensus in neuroscience and biochemistry<a href="#cite_note-29">[29]</a><a href="#cite_note-30">[30]</a><a href="#cite_note-31">[31]</a><a href="#cite_note-32">[32]</a></li>

<li>undermines the public's understanding of science<a href="#cite_note-whitfield-3">[3]</a><a href="#cite_note-Maddox_1981-7">[7]</a><a href="#cite_note-rose-20">[20]</a><a href="#cite_note-Rutherford-25">[25]</a></li></ul>

</li>

<li id="cite_note-72"><a href="#cite_ref-72">^</a> Sources:

<ul><li>pseudoscience<a href="#cite_note-gardner-17">[17]</a><a href="#cite_note-sharma-18">[18]</a><a href="#cite_note-samuel-19">[19]</a><a href="#cite_note-Wolpert_1984-28">[28]</a><a href="#cite_note-Maddox_1981-7">[7]</a><a href="#cite_note-rose-20">[20]</a><a href="#cite_note-impostures-21">[21]</a><a href="#cite_note-Jones-22">[22]</a></li>

<li>magical thinking<a href="#cite_note-Maddox_1981-7">[7]</a><a href="#cite_note-Jones-22">[22]</a><a href="#cite_note-skepdic-67">[66]</a></li>

<li>lack of evidence<a href="#cite_note-hood-10">[10]</a><a href="#cite_note-Blackmore_2009-24">[24]</a><a href="#cite_note-Rutherford-25">[25]</a><a href="#cite_note-sciam-26">[26]</a><a href="#cite_note-Rose_1988-27">[27]</a></li>

<li>inconsistency with established scientific theories<a href="#cite_note-Wolpert_1984-28">[28]</a><a href="#cite_note-Jones-22">[22]</a><a href="#cite_note-Blackmore_1999-68">[67]</a></li>

<li>overly vague<a href="#cite_note-Maddox_1981-7">[7]</a><a href="#cite_note-rose-20">[20]</a><a href="#cite_note-Jones-22">[22]</a><a href="#cite_note-Parkin-69">[68]</a></li>

<li>unfalsifiable<a href="#cite_note-Maddox_1981-7">[7]</a><a href="#cite_note-rose-20">[20]</a><a href="#cite_note-sciam-26">[26]</a></li>

<li>experimental methods poorly designed and subject to experimenter bias<a href="#cite_note-MarksColwell-11">[11]</a><a href="#cite_note-Blackmore_1999-68">[67]</a><a href="#cite_note-alcock-70">[69]</a></li>

<li>analyses of results have also drawn criticism<a href="#cite_note-rose-20">[20]</a><a href="#cite_note-wiseman2-71">[70]</a></li></ul>

</li>

</ol></div></div>

<div class="mw-heading mw-heading2"><h2 id="References">References</h2></div>

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<li id="cite_note-Blancke2017-8"><a href="#cite_ref-Blancke2017_8-0">^</a> <cite id="CITEREFBlanckeBoudryPigliucci2017" class="citation journal cs1">Blancke, Stefaan; Boudry, Maarten; Pigliucci, Massimo (February 2017). <a rel="nofollow" class="external text" href="https://biblio.ugent.be/publication/8500702/file/8500704">"Why Do Irrational Beliefs Mimic Science? The Cultural Evolution of Pseudoscience: Cultural evolution of pseudoscience"</a>. Theoria. 83 (1): 78–97. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1111%2Ftheo.12109">10.1111/theo.12109</a>. <a href="S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:151706584">151706584</a>.</cite>

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<li id="cite_note-chaos-9">^ <a href="#cite_ref-chaos_9-0">a</a> <a href="#cite_ref-chaos_9-1">b</a> <a href="#cite_ref-chaos_9-2">c</a> <cite id="CITEREFSheldrakeMcKennaAbraham2011" class="citation book cs1">Sheldrake, Rupert; McKenna, Terence K.; Abraham, Ralph (2011). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=EViCc75ndV4C&pg=PA182">Chaos, Creativity, and Cosmic Consciousness</a>. Inner Traditions / Bear & Co. pp. 181–182. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9781594777714</bdi>.</cite>

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<li id="cite_note-hood-10">^ <a href="#cite_ref-hood_10-0">a</a> <a href="#cite_ref-hood_10-1">b</a> <a href="#cite_ref-hood_10-2">c</a> <a href="#cite_ref-hood_10-3">d</a> <cite id="CITEREFHood2009" class="citation book cs1"><a href="Bruce_Hood_(psychologist)" title="Bruce Hood (psychologist)">Hood, Bruce</a> (2009). <a rel="nofollow" class="external text" href="https://archive.org/details/supersensewhyweb00hood">Supersense: Why We Believe in the Unbelievable</a>. HarperOne. p. <a rel="nofollow" class="external text" href="https://archive.org/details/supersensewhyweb00hood/page/232">232</a>. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780061867934</bdi>. <q>Sheldrake proposes that the sense of being stared at and other aspects of paranormal ability, such as telepathy and knowing about events in the future before they happen, are all evidence for a new field theory that he calls 'morphic resonance.' ... The trouble is that, whereas electric and magnetic fields are easily measurable and obey laws, morphic resonance remains elusive and has no demonstrable laws. No other area of science would accept such lawless, weak evidence as proof, which is why the majority of the scientific community has generally dismissed this theory and the evidence.</q></cite>

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<li id="cite_note-MarksColwell-11">^ <a href="#cite_ref-MarksColwell_11-0">a</a> <a href="#cite_ref-MarksColwell_11-1">b</a> <a href="#cite_ref-MarksColwell_11-2">c</a> <cite id="CITEREFMarksColwell2000" class="citation journal cs1">Marks, D.; Colwell, J. (September–October 2000). <a rel="nofollow" class="external text" href="http://www.csicop.org/si/show/psychic_staring_effect_an_artifact_of_pseudo_randomization/">"The psychic staring effect: An artifact of pseudo-randomization"</a>. Skeptical Inquirer. 24 (5): 49.</cite>

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<li id="cite_note-Guardian_holistic-12">^ <a href="#cite_ref-Guardian_holistic_12-0">a</a> <a href="#cite_ref-Guardian_holistic_12-1">b</a> <cite class="citation news cs1">"A holistic sense of place in the quagmire of history". The Guardian. 19 August 1987. p. 11.</cite>

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<li id="cite_note-presencepast-15">^ <a href="#cite_ref-presencepast_15-0">a</a> <a href="#cite_ref-presencepast_15-1">b</a> <a href="#cite_ref-presencepast_15-2">c</a> <a href="#cite_ref-presencepast_15-3">d</a> <a href="#cite_ref-presencepast_15-4">e</a> <cite id="CITEREFSheldrake2011" class="citation book cs1">Sheldrake, Rupert (2011). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=SyeKFT9hPTUC&pg=PT13">The presence of the past: Morphic resonance and the habits of nature</a>. Icon Books. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9781848313132</bdi>.</cite>

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<li id="cite_note-bio2-16">^ <a href="#cite_ref-bio2_16-0">a</a> <a href="#cite_ref-bio2_16-1">b</a> <a href="#cite_ref-bio2_16-2">c</a> <a href="#cite_ref-bio2_16-3">d</a> <a href="#cite_ref-bio2_16-4">e</a> <a href="#cite_ref-bio2_16-5">f</a> <a href="#cite_ref-bio2_16-6">g</a> <a href="#cite_ref-bio2_16-7">h</a> <a href="#cite_ref-bio2_16-8">i</a> <cite id="CITEREFSheldrake" class="citation web cs1">Sheldrake, Rupert. <a rel="nofollow" class="external text" href="http://www.sheldrake.org/about-rupert-sheldrake/autobiography">"Autobiography of Rupert Sheldrake"</a>. Sheldrake.org. Retrieved 28 May 2008.</cite>

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<li id="cite_note-gardner-17">^ <a href="#cite_ref-gardner_17-0">a</a> <a href="#cite_ref-gardner_17-1">b</a> <cite id="CITEREFGardner1988" class="citation book cs1">Gardner, M. (1988). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=2ECKIASfKa8C&pg=PA112">The New Age: notes of a fringe-watcher</a>. Prometheus books. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9781615925773</bdi>. <q>Almost all scientists who have looked into Sheldrake's theory consider it balderdash.</q></cite>

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<li id="cite_note-sharma-18">^ <a href="#cite_ref-sharma_18-0">a</a> <a href="#cite_ref-sharma_18-1">b</a> <cite id="CITEREFSharma2012" class="citation book cs1"><a href="Ruchir_Sharma" title="Ruchir Sharma">Sharma, Ruchir</a> (2012). <a href="Breakout_Nations%3A_In_Pursuit_of_the_Next_Economic_Miracles" class="mw-redirect" title="Breakout Nations: In Pursuit of the Next Economic Miracles">Breakout Nations: In Pursuit of the Next Economic Miracles</a>. W. W. Norton & Company. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780393083835</bdi>. <q>Despite Sheldrake's legitimate scientific credentials, his peers have roundly dismissed his theory as pseudoscience.</q></cite>

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<li id="cite_note-samuel-19">^ <a href="#cite_ref-samuel_19-0">a</a> <a href="#cite_ref-samuel_19-1">b</a> <cite id="CITEREFSamuel2011" class="citation book cs1">Samuel, L. R. (2011). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=Tg4RNh0XREgC&pg=PA163">Supernatural America: A Cultural History</a>. ABC-CLIO. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780313398995</bdi>. <q>...most biologists considered Sheldrake's theory of morphic resonance hogwash...</q></cite>

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<li id="cite_note-rose-20">^ <a href="#cite_ref-rose_20-0">a</a> <a href="#cite_ref-rose_20-1">b</a> <a href="#cite_ref-rose_20-2">c</a> <a href="#cite_ref-rose_20-3">d</a> <a href="#cite_ref-rose_20-4">e</a> <a href="#cite_ref-rose_20-5">f</a> <a href="#cite_ref-rose_20-6">g</a> <a href="#cite_ref-rose_20-7">h</a> <a href="#cite_ref-rose_20-8">i</a> <a href="#cite_ref-rose_20-9">j</a> <a href="#cite_ref-rose_20-10">k</a> <cite id="CITEREFRose1992" class="citation journal cs1">Rose, S. (March 1992). <a rel="nofollow" class="external text" href="https://web.archive.org/web/20140807105012/http://www.sheldrake.org/Articles%26Papers/papers/morphic/Rose_response.html">"So-called "Formative Causation." A Hypothesis Disconfirmed. Response to Rupert Sheldrake"</a>. Rivista di Biologia. 85 (3/4): 445–453. <a href="PMID_(identifier)" class="mw-redirect" title="PMID (identifier)">PMID</a> <a rel="nofollow" class="external text" href="https://pubmed.ncbi.nlm.nih.gov/1341837">1341837</a>. Archived from <a rel="nofollow" class="external text" href="http://www.sheldrake.org/Articles&Papers/papers/morphic/Rose_response.html">the original</a> on 7 August 2014. <q>Along with parapsychology, corn circles, creationism, ley-lines and "deep ecology," "formative causation," or "morphic resonance" has many of the characteristics of such pseudosciences...</q></cite>

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<li id="cite_note-impostures-21">^ <a href="#cite_ref-impostures_21-0">a</a> <a href="#cite_ref-impostures_21-1">b</a> <cite id="CITEREFde_Pracontal1986" class="citation book cs1">de Pracontal, M. (1986). L'imposture scientifique en dix leçons. Editions La Découverte.</cite>

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<li id="cite_note-Jones-22">^ <a href="#cite_ref-Jones_22-0">a</a> <a href="#cite_ref-Jones_22-1">b</a> <a href="#cite_ref-Jones_22-2">c</a> <a href="#cite_ref-Jones_22-3">d</a> <a href="#cite_ref-Jones_22-4">e</a> <a href="#cite_ref-Jones_22-5">f</a> <cite id="CITEREFJones1988" class="citation news cs1">Jones, David (4 July 1988). "Books: Captain Morphic – Review of 'The Presence of the Past' By Rupert Sheldrake". <a href="The_Times" title="The Times">The Times</a>.</cite>

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<li id="cite_note-23"><a href="#cite_ref-23">^</a> <cite id="CITEREFCoyne2013" class="citation magazine cs1"><a href="Jerry_Coyne" title="Jerry Coyne">Coyne, Jerry A.</a> (8 November 2013). <a rel="nofollow" class="external text" href="https://newrepublic.com/article/115533/rupert-sheldrake-fools-bbc-deepak-chopra">"Pseudoscientist Rupert Sheldrake Is Not Being Persecuted, And Is Not Like Galileo"</a>. The New Republic.</cite>

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<li id="cite_note-Blackmore_2009-24">^ <a href="#cite_ref-Blackmore_2009_24-0">a</a> <a href="#cite_ref-Blackmore_2009_24-1">b</a> <a href="#cite_ref-Blackmore_2009_24-2">c</a> <a href="#cite_ref-Blackmore_2009_24-3">d</a> <cite id="CITEREFBlackmore2009" class="citation news cs1"><a href="Susan_Blackmore" title="Susan Blackmore">Blackmore, Susan</a> (4 February 2009). <a rel="nofollow" class="external text" href="https://www.theguardian.com/commentisfree/2009/feb/04/morphic-paranormal-science-sheldrake">"An idea with resonance: More than anything, Sheldrake's continuing popularity is rooted in our need to believe"</a>. The Guardian.</cite>

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<li id="cite_note-Rutherford-25">^ <a href="#cite_ref-Rutherford_25-0">a</a> <a href="#cite_ref-Rutherford_25-1">b</a> <a href="#cite_ref-Rutherford_25-2">c</a> <a href="#cite_ref-Rutherford_25-3">d</a> <a href="#cite_ref-Rutherford_25-4">e</a> <a href="#cite_ref-Rutherford_25-5">f</a> <a href="#cite_ref-Rutherford_25-6">g</a> <a href="#cite_ref-Rutherford_25-7">h</a> <cite id="CITEREFRutherford2009" class="citation web cs1"><a href="Adam_Rutherford" title="Adam Rutherford">Rutherford, Adam</a> (6 February 2009). <a rel="nofollow" class="external text" href="https://www.theguardian.com/commentisfree/belief/2009/feb/05/evolution">"A book for ignoring: Sheldrake persists in his claims, despite the fact that there's no evidence for them. This is bad science"</a>. The Guardian. Retrieved 13 July 2013.</cite>

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<li id="cite_note-sciam-26">^ <a href="#cite_ref-sciam_26-0">a</a> <a href="#cite_ref-sciam_26-1">b</a> <a href="#cite_ref-sciam_26-2">c</a> <a href="#cite_ref-sciam_26-3">d</a> <a href="#cite_ref-sciam_26-4">e</a> <a href="#cite_ref-sciam_26-5">f</a> <a href="#cite_ref-sciam_26-6">g</a> <cite id="CITEREFShermer2005" class="citation journal cs1">Shermer, Michael (2005). "Rupert's Resonance". Scientific American. 293 (5): 38. <a href="Bibcode_(identifier)" class="mw-redirect" title="Bibcode (identifier)">Bibcode</a>:<a rel="nofollow" class="external text" href="https://ui.adsabs.harvard.edu/abs/2005SciAm.293e..38S">2005SciAm.293e..38S</a>. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1038%2Fscientificamerican1105-38">10.1038/scientificamerican1105-38</a>. <a href="PMID_(identifier)" class="mw-redirect" title="PMID (identifier)">PMID</a> <a rel="nofollow" class="external text" href="https://pubmed.ncbi.nlm.nih.gov/16318024">16318024</a>.</cite>

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<li id="cite_note-Rose_1988-27">^ <a href="#cite_ref-Rose_1988_27-0">a</a> <a href="#cite_ref-Rose_1988_27-1">b</a> <a href="#cite_ref-Rose_1988_27-2">c</a> <a href="#cite_ref-Rose_1988_27-3">d</a> <cite id="CITEREFRose1988" class="citation news cs1"><a href="Steven_Rose" title="Steven Rose">Rose, Steven</a> (13 April 1988). "Some facts that just don't resonate". The Guardian. p. 27.</cite>

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<li id="cite_note-30"><a href="#cite_ref-30">^</a> <cite id="CITEREFHorgan" class="citation news cs1"><a href="John_Horgan_(journalist)" title="John Horgan (journalist)">Horgan, John</a>. <a rel="nofollow" class="external text" href="https://blogs.scientificamerican.com/cross-check/scientific-heretic-rupert-sheldrake-on-morphic-fields-psychic-dogs-and-other-mysteries/">"Scientific Heretic Rupert Sheldrake on Morphic Fields, Psychic Dogs and Other Mysteries"</a>. Scientific American Blog Network. Retrieved 6 March 2019.</cite>

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<li id="cite_note-31"><a href="#cite_ref-31">^</a> <cite id="CITEREFLeviton" class="citation news cs1">Leviton, Mark. <a rel="nofollow" class="external text" href="https://www.thesunmagazine.org/issues/446/wrong-turn">"Wrong Turn"</a>. The Sun Magazine. Retrieved 6 March 2019.</cite>

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<li id="cite_note-32"><a href="#cite_ref-32">^</a> <cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://thebestschools.org/sheldrake-shermer-materialism-in-science-opening-statements/">"Sheldrake-Shermer, Materialism in Science, Opening Statements"</a>. TheBestSchools.org. 1 May 2015. Retrieved 6 March 2019.</cite>

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<li id="cite_note-Arguing_Science_2016,_p._1-34">^ <a href="#cite_ref-Arguing_Science_2016,_p._1_34-0">a</a> <a href="#cite_ref-Arguing_Science_2016,_p._1_34-1">b</a> <a href="#cite_ref-Arguing_Science_2016,_p._1_34-2">c</a> <a href="#cite_ref-Arguing_Science_2016,_p._1_34-3">d</a> <cite id="CITEREFSheldrakeShermer2016" class="citation book cs1">Sheldrake, Rupert; Shermer, Michael (2016). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=LWtODQAAQBAJ&pg=PT7">Arguing Science: A Dialogue on the Future of Science and Spirit</a>. Monkfish Book Publishing. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9781939681584</bdi>.</cite>

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<li id="cite_note-35"><a href="#cite_ref-35">^</a> Contemporary Authors, vol. 127, Susan M. Trosky, Gale Research International Ltd, 1989, p. 398

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<li id="cite_note-36"><a href="#cite_ref-36">^</a> <cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.inspirepicturearchive.org.uk/image/9690/Reginald_Sheldrake_Upon_his_Graduation_Newark_c_1924">"Reginald Sheldrake Upon his Graduation, Newark, c 1924"</a>. Retrieved 12 July 2021.</cite>

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<li id="cite_note-37"><a href="#cite_ref-37">^</a> Sheldrake, Rupert, <a rel="nofollow" class="external text" href="http://www.theecologist.org/magazine/features/2111379/family_orchards.html">Family Orchards</a>, <a href="The_Ecologist" title="The Ecologist">The Ecologist</a>, 9 October 2013. Retrieved 1 November 2013.

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<li id="cite_note-:1-38">^ <a href="#cite_ref-:1_38-0">a</a> <a href="#cite_ref-:1_38-1">b</a> <a href="#cite_ref-:1_38-2">c</a> <a href="#cite_ref-:1_38-3">d</a> <a href="#cite_ref-:1_38-4">e</a> <cite id="CITEREFLeviton2013" class="citation web cs1">Leviton, Mark (February 2013). <a rel="nofollow" class="external text" href="https://www.thesunmagazine.org/issues/446/wrong-turn">"Wrong Turn"</a>. <a href="The_Sun_Magazine" class="mw-redirect" title="The Sun Magazine">The Sun Magazine</a>. Retrieved 29 November 2022.</cite>

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<li id="cite_note-39"><a href="#cite_ref-39">^</a> <cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://tricycle.org/magazine/rupert-sheldrake/">"Interview with Scientist Rupert Sheldrake"</a>. <a href="Tricycle%3A_The_Buddhist_Review" title="Tricycle: The Buddhist Review">Tricycle: The Buddhist Review</a>. 2013. Retrieved 20 November 2022.</cite>

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<li id="cite_note-phd-40"><a href="#cite_ref-phd_40-0">^</a> <cite id="CITEREFRupert_Sheldrake1968" class="citation cs2"> (1968), <a rel="nofollow" class="external text" href="https://idiscover.lib.cam.ac.uk/permalink/f/t9gok8/44CAM_ALMA21432643010003606">The production of auxin in plants</a>, <a href="OCLC_(identifier)" class="mw-redirect" title="OCLC (identifier)">OCLC</a> <a rel="nofollow" class="external text" href="https://search.worldcat.org/oclc/1065310409">1065310409</a>, <a href="WDQ_(identifier)" class="mw-redirect" title="WDQ (identifier)">Wikidata</a> <a href="https://www.wikidata.org/wiki/Q124658951" class="extiw external" title="d:Q124658951">Q124658951</a></cite>

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<li id="cite_note-46"><a href="#cite_ref-46">^</a> <cite id="CITEREFBisenSheldrake1981" class="citation book cs1">Bisen, S. S.; Sheldrake, A. R. (1981). The anatomy of the pigeonpea. ICRISAT.</cite>

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<li id="cite_note-bio1-47">^ <a href="#cite_ref-bio1_47-0">a</a> <a href="#cite_ref-bio1_47-1">b</a> <a href="#cite_ref-bio1_47-2">c</a> <a href="#cite_ref-bio1_47-3">d</a> <cite id="CITEREFSheldrake" class="citation web cs1">Sheldrake, Rupert. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20131204222558/http://www.sheldrake.org/About/biography/">"Biography of Rupert Sheldrake, PhD"</a>. sheldrake.org. Archived from <a rel="nofollow" class="external text" href="http://www.sheldrake.org/About/biography/">the original</a> on 4 December 2013. Retrieved 18 March 2013.</cite>

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<li id="cite_note-48"><a href="#cite_ref-48">^</a> <cite id="CITEREFSheldrake1988" class="citation book cs1">Sheldrake, Rupert (1988). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=UwhFAAAAYAAJ">The Presence of the Past: Morphic Resonance and the Habits of Nature</a>. Collins. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-00-217785-6</bdi>.</cite>

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<li id="cite_note-49"><a href="#cite_ref-49">^</a> <cite id="CITEREFSheldrakeMcKennaAbraham1998" class="citation book cs1">Sheldrake, Rupert; McKenna, Terence K.; Abraham, Ralph (1998). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=2uIPAQAAIAAJ">The Evolutionary Mind: Trialogues at the Edge of the Unthinkable</a>. Trialogue Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-942344-13-4</bdi>.</cite>

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<li id="cite_note-50"><a href="#cite_ref-50">^</a> <cite id="CITEREFSheldrakeMcKennaAbraham2001" class="citation book cs1">Sheldrake, Rupert; McKenna, Terence; Abraham, Ralph (1 November 2001). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=ylwoDwAAQBAJ">Chaos, Creativity, and Cosmic Consciousness</a>. Simon and Schuster. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-59477-771-4</bdi>.</cite>

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<li id="cite_note-51"><a href="#cite_ref-51">^</a> <cite id="CITEREFSheldrakeMcKennaAbraham2013" class="citation book cs1">Sheldrake, Rupert; McKenna, Terence; Abraham, Ralph (2 April 2013). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=iIPHtyQHpTIC&dq=sheldrake%20McKenna%20Abraham&pg=PP1">The Evolutionary Mind: Conversations on Science, Imagination & Spirit</a>. Monkfish Book Publishing. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-939681-10-2</bdi>.</cite>

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<li id="cite_note-52"><a href="#cite_ref-52">^</a> <cite id="CITEREFFoxSheldrake1996" class="citation book cs1">Fox, Matthew; Sheldrake, Rupert (1996). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=E-IlAQAAIAAJ&q=editions:ISBN0385483562">Natural Grace: Dialogues on Creation, Darkness, and the Soul in Spiritualiy and Science</a>. Doubleday. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-385-48356-8</bdi>.</cite>

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<li id="cite_note-53"><a href="#cite_ref-53">^</a> <cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.kirkusreviews.com/book-reviews/matthew-fox/natural-grace/">"Natural Grace: Dialogs on Creation, Darkness, and the Soul in Spirituality and Science by Mathew Fox and Rupert Sheldrake"</a>. Kirkus Reviews. 1 May 1996.</cite>

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<li id="cite_note-54"><a href="#cite_ref-54">^</a> <cite id="CITEREFGoodman1994" class="citation news cs1">Goodman, Walter (10 June 1994). <a rel="nofollow" class="external text" href="https://www.nytimes.com/1994/06/10/arts/tv-weekend-serious-entertainment-from-a-rare-resource.html">"TV Weekend; Serious Entertainment From a Rare Resource"</a>. The New York Times. <a href="ISSN_(identifier)" class="mw-redirect" title="ISSN (identifier)">ISSN</a> <a rel="nofollow" class="external text" href="https://search.worldcat.org/issn/0362-4331">0362-4331</a>. Retrieved 31 January 2023.</cite>

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<li id="cite_note-:12-56"><a href="#cite_ref-:12_56-0">^</a> <cite id="CITEREFKayzer1993" class="citation book cs1">Kayzer, Wim (1993). Een schitterend ongeluk. Amsterdam: Contact. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9789025403959</bdi>. <a href="OCLC_(identifier)" class="mw-redirect" title="OCLC (identifier)">OCLC</a> <a rel="nofollow" class="external text" href="https://search.worldcat.org/oclc/66099260">66099260</a>.</cite>

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<li id="cite_note-57"><a href="#cite_ref-57">^</a> <cite id="CITEREFKayzer1997" class="citation book cs1">Kayzer, Wim (1997). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=AcqAPgAACAAJ&q=editions:ISBN0716731444">A Glorious Accident: Understanding Our Place in the Cosmic Puzzle</a>. W.H. Freeman. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-90-254-0725-4</bdi>.</cite>

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<li id="cite_note-58"><a href="#cite_ref-58">^</a> <cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://web.archive.org/web/20040530000342/http://www.learn.edu/ht/ht_faculty.htm">"ht_faculty"</a>. The Graduate Institute. Archived from <a rel="nofollow" class="external text" href="http://www.learn.edu/ht/ht_faculty.htm">the original</a> on 30 May 2004.</cite>

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<li id="cite_note-59"><a href="#cite_ref-59">^</a> <cite id="CITEREFSheldrake" class="citation web cs1">Sheldrake, Rupert. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20070207231747/http://www.sheldrake.org/About/biography/pwfund.html">"The Perrott–Warrick Project"</a>. Sheldrake.org. Archived from <a rel="nofollow" class="external text" href="http://www.sheldrake.org/About/biography/pwfund.html">the original</a> on 7 February 2007. Retrieved 27 August 2012.</cite>

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<li id="cite_note-current_bio-60"><a href="#cite_ref-current_bio_60-0">^</a> <cite class="citation web cs1"><a rel="nofollow" class="external text" href="http://www.sheldrake.org/about-rupert-sheldrake/biography">"Biography of Rupert Sheldrake, Ph.D."</a> Rupert Sheldrake. Retrieved 29 April 2014.</cite>

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<li id="cite_note-61"><a href="#cite_ref-61">^</a> <cite id="CITEREFNA2024" class="citation web cs1">NA, NA (26 March 2024). <a rel="nofollow" class="external text" href="https://www.temenosacademy.org/fellows/">"Temenos Academy Fellows"</a>. Temenos Academy. Retrieved 26 March 2024.</cite>

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<li id="cite_note-62"><a href="#cite_ref-62">^</a> <cite id="CITEREFShermer2023" class="citation web cs1">Shermer, Michael (12 October 2023). <a rel="nofollow" class="external text" href="https://www.youtube.com/watch?v=Q4IeQokxHdM">"Rupert Sheldrake v. Michael Shermer | On the edges of knowledge | Full discussion"</a>. YouTube. Retrieved 15 January 2024.</cite>

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<li id="cite_note-63"><a href="#cite_ref-63">^</a> <cite id="CITEREFMalone2023" class="citation web cs1">Malone, David (2 December 2023). <a rel="nofollow" class="external text" href="https://holbergprize.org/en/2023-holberg-debate-does-consciousness-extend-beyond-brains">"The 2023 Holberg Debate: 'Does Consciousness Extend Beyond Brains?'"</a>. Holbergprize.org. Retrieved 31 January 2024.</cite>

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<li id="cite_note-64"><a href="#cite_ref-64">^</a> <cite id="CITEREFSheldrake2017" class="citation book cs1">Sheldrake, Rupert (2 November 2017). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=CK8FDgAAQBAJ">Science and Spiritual Practices: Reconnecting through direct experience</a>. Hodder & Stoughton. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-4736-3010-9</bdi>.</cite>

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<li id="cite_note-65"><a href="#cite_ref-65">^</a> <cite id="CITEREFSheldrake2019" class="citation book cs1">Sheldrake, Rupert (24 January 2019). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=0kdIDwAAQBAJ">Ways to Go Beyond and Why They Work: Seven Spiritual Practices in a Scientific Age</a>. Hodder & Stoughton. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1-4736-5342-9</bdi>.</cite>

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<li id="cite_note-skepdic-67"><a href="#cite_ref-skepdic_67-0">^</a> <cite id="CITEREFCarroll" class="citation web cs1">Carroll, Robert Todd. <a rel="nofollow" class="external text" href="http://skepdic.com/morphicres.html">"Morphic Resonance"</a>. Skepdic.com. Retrieved 27 August 2012.</cite>

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<li id="cite_note-Blackmore_1999-68">^ <a href="#cite_ref-Blackmore_1999_68-0">a</a> <a href="#cite_ref-Blackmore_1999_68-1">b</a> <cite id="CITEREFBlackmore1999" class="citation journal cs1">Blackmore, S. (27 August 1999). <a rel="nofollow" class="external text" href="http://www.timeshighereducation.co.uk/147748.article">"If the truth is out there, we've not found it yet"</a>. The Times Higher Education Supplement. 18.</cite>

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<li id="cite_note-Parkin-69"><a href="#cite_ref-Parkin_69-0">^</a> <cite id="CITEREFParkin1985" class="citation news cs1">Parkin, Alan J. (16 December 1985). "When a little learning is a dangerous thing". The Guardian. p. 12.</cite>

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<li id="cite_note-alcock-70"><a href="#cite_ref-alcock_70-0">^</a> <cite id="CITEREFAlcockBurnsFreeman2003" class="citation book cs1">Alcock, J. E.; Burns, J. E.; Freeman, A., eds. (2003). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=JyfbUvuJbbYC&pg=PA231">Psi wars: Getting to grips with the paranormal</a>. Imprint Academic. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780907845485</bdi>. <q>Rupert Sheldrake's (1994) popular book Seven Experiments That Could Change the World is more of a collection of seven deadly sins of science and, from a philosophy of science standpoint, a documentation of the reasons why parapsychology is regarded as pseudoscience.</q></cite>

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<li id="cite_note-wiseman2-71">^ <a href="#cite_ref-wiseman2_71-0">a</a> <a href="#cite_ref-wiseman2_71-1">b</a> <a href="#cite_ref-wiseman2_71-2">c</a> <cite id="CITEREFWisemanSmithMilton2000" class="citation journal cs1">Wiseman, Richard; Smith, Matthew; Milton, Julie (2000). <a rel="nofollow" class="external text" href="http://uhra.herts.ac.uk/bitstream/handle/2299/2282/902377.pdf?sequence=1">"The 'psychic pet' phenomenon: a reply to Rupert Sheldrake"</a> (PDF). Journal of the Society for Psychical Research.</cite>

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<li id="cite_note-Gomez‐Marin_2021_p._2100055-73"><a href="#cite_ref-Gomez‐Marin_2021_p._2100055_73-0">^</a> <cite id="CITEREFGomez-Marin2021" class="citation journal cs1">Gomez-Marin, Alex (9 March 2021). "Facing biology's open questions: Rupert Sheldrake's "heretical" hypothesis turns 40". BioEssays. 43 (6). Wiley: e2100055. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1002%2Fbies.202100055">10.1002/bies.202100055</a>. <a href="Hdl_(identifier)" class="mw-redirect" title="Hdl (identifier)">hdl</a>:<a rel="nofollow" class="external text" href="https://hdl.handle.net/10261%2F267559">10261/267559</a>. <a href="ISSN_(identifier)" class="mw-redirect" title="ISSN (identifier)">ISSN</a> <a rel="nofollow" class="external text" href="https://search.worldcat.org/issn/0265-9247">0265-9247</a>. <a href="PMID_(identifier)" class="mw-redirect" title="PMID (identifier)">PMID</a> <a rel="nofollow" class="external text" href="https://pubmed.ncbi.nlm.nih.gov/33751607">33751607</a>. <a href="S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:232323375">232323375</a>.</cite>

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<li id="cite_note-Roszak-74">^ <a href="#cite_ref-Roszak_74-0">a</a> <a href="#cite_ref-Roszak_74-1">b</a> <cite id="CITEREFRoszak1988" class="citation journal cs1"><a href="Theodore_Roszak_(scholar)" title="Theodore Roszak (scholar)">Roszak, Theodore</a> (21 July 1988). <a rel="nofollow" class="external text" href="https://www.newscientist.com/data/doc/teaser/blog/201106/nsreview.pdf">"Habits of nature"</a> (PDF). New Scientist: 63.</cite>

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<li id="cite_note-newscientist-75"><a href="#cite_ref-newscientist_75-0">^</a> <cite id="CITEREFLawton2011" class="citation journal cs1">Lawton, Graham (14 June 2011). <a rel="nofollow" class="external text" href="https://www.newscientist.com/blogs/culturelab/2011/06/did-we-really-say-that.html">"Sheldrake book: Did we really say that?"</a>. New Scientist.</cite>

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<li id="cite_note-rebirth-76"><a href="#cite_ref-rebirth_76-0">^</a> <cite id="CITEREFSheldrake1991" class="citation book cs1">Sheldrake, Rupert (1991). <a rel="nofollow" class="external text" href="https://archive.org/details/rebirthofnatureg00shel">The Rebirth of Nature: The greening of science and God</a>. New York: Bantam Books. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0-553-07105-4</bdi>.</cite>

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<li id="cite_note-77"><a href="#cite_ref-77">^</a> <cite id="CITEREFSheldon_Ferguson1993" class="citation book cs1">Sheldon Ferguson, Duncan (1993). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=aGqPXnDtnzwC&pg=PA204">New Age Spirituality: An Assessment</a>. Westminster John Knox Press. p. 204. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780664252182</bdi>.</cite>

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<li id="cite_note-78"><a href="#cite_ref-78">^</a> <cite id="CITEREFSchwartz1991" class="citation news cs1">Schwartz, Walter (7 January 1991). "The rebirth of mother earth". <a href="The_Guardian" title="The Guardian">The Guardian</a>. p. 7.</cite>

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<li id="cite_note-Commentary99-88"><a href="#cite_ref-Commentary99_88-0">^</a> <cite id="CITEREFSheldrake1999" class="citation journal cs1">Sheldrake, Rupert (1999). <a rel="nofollow" class="external text" href="http://www.sheldrake.org/research/animal-powers/commentary-on-wiseman-smith-and-milton">"Commentary on a paper by Wiseman, Smith and Milton on the 'psychic pet' phenomenon"</a>. Journal of the Society for Psychical Research. 63: 306–311. Retrieved 18 February 2015.</cite>

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<li id="cite_note-sheldrake-89"><a href="#cite_ref-sheldrake_89-0">^</a> Sheldrake, Rupert (2005). The Sense of Being Stared At Part 1: Is it Real or Illusory? Journal of Consciousness Studies, 12(6):10–31. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20071027063028/http://www.sheldrake.org/Articles%26Papers/papers/staring/pdf/JCSpaper1.pdf">Reprint</a>. See Tests under ‘real life’ conditions, pp. 21–22.

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<li id="cite_note-90"><a href="#cite_ref-90">^</a> Sheldrake, Rupert (2003). The Sense of Being Stared At, And Other Aspects of the Extended Mind, London: Hutchinson. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-09-179463-3</bdi>.

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<li id="cite_note-stared-91"><a href="#cite_ref-stared_91-0">^</a> <cite id="CITEREFSheldrake2003" class="citation book cs1">Sheldrake, Rupert (2003). <a rel="nofollow" class="external text" href="https://archive.org/details/senseofbeingstar00shel">The Sense of Being Stared At: and other aspects of the extended mind</a>. New York: Crown Publishers. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780609608074</bdi>.</cite>

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<li id="cite_note-96"><a href="#cite_ref-96">^</a> Michael Shermer (October 2005). Rupert's Resonance: The theory of "morphic resonance" posits that people have a sense of when they are being stared at. What does the research show? Scientific American, October 2005. <a rel="nofollow" class="external text" href="http://www.sciam.com/article.cfm?id=ruperts-resonance">Reprint</a>. Accessed 27 May 2008.

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<li id="cite_note-98"><a href="#cite_ref-98">^</a> In an interview with <a href="Fortean_Times" title="Fortean Times">Fortean Times</a>, Sheldrake denied that Dawkins' book was the inspiration for his own, saying, "The title was at the insistence of my publishers, and the book will be re-titled in the United States as Science Set Free ... Dawkins is a passionate believer in materialist dogma, but the book is not a response to him."<cite id="CITEREFMarshall2012" class="citation journal cs1">Marshall, Steve (April 2012). <a rel="nofollow" class="external text" href="https://web.archive.org/web/20120416035555/http://www.forteantimes.com/features/fbi/6421/the_science_delusion.html">"The Science Delusion"</a>. <a href="Fortean_Times" title="Fortean Times">Fortean Times</a>. 286: 38. Archived from <a rel="nofollow" class="external text" href="http://www.forteantimes.com/features/fbi/6421/the_science_delusion.html">the original</a> on 16 April 2012.</cite>

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<li id="cite_note-124"><a href="#cite_ref-124">^</a> <cite id="CITEREFSheldrake1988" class="citation news cs1">Sheldrake, Rupert (6 April 1988). "Resonace [sic] of memory: Body and soul". The Guardian. p. 21.</cite>

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<li id="cite_note-125"><a href="#cite_ref-125">^</a> <cite id="CITEREFSheldrake1988" class="citation news cs1">Sheldrake, Rupert (20 April 1988). "The chick and egg of morphic resonance". The Guardian. p. 23.</cite>

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</ol></div>

<div class="mw-heading mw-heading2"><h2 id="External_links">External links</h2></div>

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<ul><li><a rel="nofollow" class="external text" href="https://www.sheldrake.org/">Official website</a></li>

<li>"<a href="https://archive.org/details/a-glorious-accident/A%2BGlorious%2BAccident%2B(2%2Bof%2B7)%2BRupert%2BSheldrake%2B-%2BRevolution%2Bor%2Bwrong%2Btrack.mp4" class="extiw external" title="iarchive:a-glorious-accident/A+Glorious+Accident+(2+of+7)+Rupert+Sheldrake+-+Revolution+or+wrong+track.mp4">Rupert Sheldrake: Revolution or wrong track?"</a> 1:31:05 in film <a href="A_Glorious_Accident" title="A Glorious Accident">A Glorious Accident</a>, VPRO, 1993.</li>

<li><a rel="nofollow" class="external text" href="https://www.imdb.com/name/nm0791102/">Rupert Sheldrake</a> at <a href="IMDb_(identifier)" class="mw-redirect" title="IMDb (identifier)">IMDb</a></li></ul>

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</style></div><div role="navigation" class="navbox authority-control" aria-labelledby="Authority_control_databases_frameless&#124;text-top&#124;10px&#124;alt=Edit_this_at_Wikidata&#124;link=https&#58;//www.wikidata.org/wiki/Q349077#identifiers&#124;class=noprint&#124;Edit_this_at_Wikidata3292" style="padding:3px"><table class="nowraplinks hlist mw-collapsible autocollapse navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><div id="Authority_control_databases_frameless&#124;text-top&#124;10px&#124;alt=Edit_this_at_Wikidata&#124;link=https&#58;//www.wikidata.org/wiki/Q349077#identifiers&#124;class=noprint&#124;Edit_this_at_Wikidata3292" style="font-size:114%;margin:0 4em">Authority control databases </div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%">International</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"><ul><li><a rel="nofollow" class="external text" href="https://isni.org/isni/0000000109118708">ISNI</a></li><li><a rel="nofollow" class="external text" href="https://viaf.org/viaf/68941307">VIAF</a></li><li><a rel="nofollow" class="external text" href="https://id.worldcat.org/fast/85156">FAST</a></li><li><a rel="nofollow" class="external text" href="https://id.oclc.org/worldcat/entity/E39PBJvt8VRKrvrtdWh8v3V6Kd">WorldCat</a></li></ul></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">National</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"><ul><li><a rel="nofollow" class="external text" href="https://d-nb.info/gnd/11903526X">Germany</a></li><li><a rel="nofollow" class="external text" href="https://id.loc.gov/authorities/n82003324">United States</a></li><li><a rel="nofollow" class="external text" href="https://catalogue.bnf.fr/ark:/12148/cb120174024">France</a></li><li><a rel="nofollow" class="external text" href="https://data.bnf.fr/ark:/12148/cb120174024">BnF data</a></li><li><a rel="nofollow" class="external text" href="https://id.ndl.go.jp/auth/ndlna/00456326">Japan</a></li><li><a rel="nofollow" class="external text" href="https://nla.gov.au/anbd.aut-an36287261">Australia</a></li><li><a rel="nofollow" class="external text" href="https://aleph.nkp.cz/F/?func=find-c&local_base=aut&ccl_term=ica=xx0004616&CON_LNG=ENG">Czech Republic</a></li><li><a rel="nofollow" class="external text" href="https://datos.bne.es/resource/XX1120882">Spain</a></li><li><a rel="nofollow" class="external text" href="http://id.bnportugal.gov.pt/aut/catbnp/229593">Portugal</a></li><li><a rel="nofollow" class="external text" href="http://data.bibliotheken.nl/id/thes/p069871841">Netherlands</a></li><li><a rel="nofollow" class="external text" href="https://authority.bibsys.no/authority/rest/authorities/html/90111508">Norway</a></li><li><a rel="nofollow" class="external text" href="https://kopkatalogs.lv/F?func=direct&local_base=lnc10&doc_number=000168768&P_CON_LNG=ENG">Latvia</a></li><li><a rel="nofollow" class="external text" href="http://katalog.nsk.hr/F/?func=direct&doc_number=000076745&local_base=nsk10">Croatia</a></li><li><a rel="nofollow" class="external text" href="https://catalogue.nlg.gr/cgi-bin/koha/opac-authoritiesdetail.pl?authid=198699">Greece</a></li><li><a rel="nofollow" class="external text" href="https://lod.nl.go.kr/resource/KAC201609485">Korea</a></li><li><a rel="nofollow" class="external text" href="https://dbn.bn.org.pl/descriptor-details/9810577658505606">Poland</a></li><li><a rel="nofollow" class="external text" href="https://www.nli.org.il/en/authorities/987007437287705171">Israel</a></li><li><a rel="nofollow" class="external text" href="https://cantic.bnc.cat/registre/981058514293506706">Catalonia</a></li><li><a rel="nofollow" class="external text" href="https://opac.kbr.be/LIBRARY/doc/AUTHORITY/13984279">Belgium</a></li></ul></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Academics</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"><ul><li><a rel="nofollow" class="external text" href="https://ci.nii.ac.jp/author/DA00140950?l=en">CiNii</a></li></ul></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Artists</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"><ul><li><a rel="nofollow" class="external text" href="https://musicbrainz.org/artist/5c86c5d2-6a70-454f-956b-4c628ec7c07b">MusicBrainz</a></li></ul></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">People</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em"><ul><li><a rel="nofollow" class="external text" href="https://trove.nla.gov.au/people/1242191">Trove</a></li><li><a rel="nofollow" class="external text" href="https://www.deutsche-biographie.de/11903526X.html?language=en">Deutsche Biographie</a></li><li><a rel="nofollow" class="external text" href="https://www.deutsche-digitale-bibliothek.de/person/gnd/11903526X">DDB</a></li></ul></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Other</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em"><ul><li><a rel="nofollow" class="external text" href="https://www.idref.fr/028312163">IdRef</a></li><li><a rel="nofollow" class="external text" href="https://lux.collections.yale.edu/view/person/1573589d-0434-4e75-908c-4d9941e68f3a">Yale LUX</a></li></ul></div></td></tr></tbody></table></div></div><div><div class="zim-footer">

This article is issued from <a class="external text" title="Last edited on 2025-07-18" href="https://en.wikipedia.org/wiki/?title=Rupert_Sheldrake&oldid=1301198071">Wikipedia</a>. The text is available under <a class="external text" href="https://creativecommons.org/licenses/by-sa/4.0/deed.en">Creative Commons Attribution-Share Alike 4.0</a> unless otherwise noted. Additional terms may apply for the media files.

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