Category Archives: History

Cognition and Consciousness in Peter Pan

A Conversation with Rosalind Ridley

My friend and colleague, Rosalind Ridley, who has had a distinguished career with the MRC studying brain and behaviour, has just published an intriguing book about J M Barrie and Peter Pan. It turns out that Peter Pan is not just a childish story about pirates and children who can fly. Barrie was very aware of the scientific developments of his day and the original Peter Pan stories are infused with ideas about man’s place in the natural world and the mental lives of children and animals. In many places Barrie seems to have anticipated ideas in cognitive psychology that only emerged after his death.

CDF: I wonder why a respected neuroscientist came to write a book about Peter Pan?

ppkgcoverRMR: I came across an early edition of Barrie’s first Peter Pan book ‘Peter Pan in Kensington Gardens’, written in 1906. In the text I found descriptions of many aspects of cognitive psychology that have only been studied scientifically since the middle of the twentieth century. The more I read, the more I found. I was hooked.

CDF: Most people are unaware that Barrie wrote two novels about Peter Pan in addition to the pantomime. Do these give us a different view of the nature of Peter Pan and the intentions of Barrie?

Continue reading Cognition and Consciousness in Peter Pan

RMR: In ‘Peter Pan in Kensington Gardens’, Peter is about a week old while in ‘Peter and Wendy’ (1911), which is based on the pantomime, he is about six or seven years old (although he supposedly ‘still had all his baby teeth’ which indicates his immaturity). Although Peter is ‘the boy who wouldn’t grow up’ he undergoes several changes of age, out of synchrony with other people in the stories. One explanation for this is that Peter is Barrie’s memories of himself as a child, achieved through ‘mental time travel’, and that Barrie is both exploring the nature of childhood and re-living his own childhood.

CDF: What was Barrie like?

RMR: Barrie was a lonely man who had had a difficult childhood and a childless marriage that ended in divorce. He found adults difficult and sought refuge in a fantasy world outside the normal stream of consciousness of our mundane existence.

CDF: And yet, he was also one of the most successful authors of his time and knew everyone from Thomas Hardy to A. A. Milne. But he certainly had problems. I believe that Barrie suffered from insomnia, as did Lewis Carrol,  but that Barrie attempted to control this by taking heroin. He must often have experienced the strange states of consciousness that can occur at the borders of sleeping and waking. Did these experiences inspire some aspects of the Pater Pan story?

RMR: Yes, Barrie complained of terrible sleep and gave accurate descriptions of almost all the clinical parasomnias in his stories. It is more than likely that he experienced these sleep disturbances and that this taught him that what he experienced and what was happening ‘out there’ are not the same thing. When Barrie was six years old his older brother drowned. Their mother became very depressed and Barrie felt that his dead brother was more real in his mother’s mind than he was. This may have encouraged Barrie to think in terms of internal mental states rather than the outside world.

CDF: Barrie seems to have been seeking a special state of heightened consciousness, which he believed people experienced in some historical or childish Golden Age.

You call this state ‘sublime consciousness’. What is this?

RMR: Although he didn’t use these terms, Barrie clearly understood the modern distinction between primary mental representation (mainly perception) and secondary representation (mainly episodic memory, anticipation of the future, and the imagination of alternatives). His stories were based on the notion that these were different, mutually exclusive, types of consciousness and that only adult humans had what we would now call ‘secondary representation’. He longed for a pure type of primary consciousness (which is what I called sublime consciousness) which he believed was available to animals, children and only occasionally to adults. Barrie argued that animals and very young children were not burdened with the ‘sense of time’ or ‘sense of agency’ that comes with the development of secondary representation and so were free to enjoy a heightened experience of the present.

CDF: This reminds me of work showing that, if you think about being happy, you will feel less happy.

But isn’t there one animal in the stories who does have secondary representation?

2-solomons-sockRMR: Yes, Solomon the crow. In the picture by Arthur Rackham we see him with the sock he is using to save for his pension. Crows have always had a reputation for being clever and Nicky Clayton has published work suggesting that they can plan for the future.

CDF: And, crows’ brains contain more neurons than the brains of some monkeys of comparable size.

I remember the rather sentimental episode in the pantomime where children are told that every time they say, ‘I don’t believe in fairies’, then a fairy will die. But, in your book, you suggest that Barrie is making a comparison between the type of thing that fairies are and the type of thing that money is.

RMR: Well, yes, Barrie liked to play tricks with words and ideas. He made ethereal objects behave like solid objects; a shadow, for example, is folded up and put in a drawer. Like Lewis Carroll, Barrie saw that words and the objects they represented were separable but, whereas Carroll adopted a semantic view that ‘a word… means just what I choose it to mean’. Barrie took a more pragmatic approach in making Wendy describe a ‘kiss’ as a ‘thimble’ when she could see that Peter was using the two words the wrong way round. Barrie then goes on to distinguish between solid objects and socially constructed objects. In a rather complex scene, Peter has forgotten how to fly and is marooned on the island in the Long Water in Kensington Gardens. A boat made out of a five pound note washes up on the island, but, rather than using the boat to make his escape, Peter cuts the bank note up into smaller pieces and uses these to pay the thrushes (who have been told that these ‘coins’ are valuable) to build him a bird’s nest boat. Here Barrie recognised that money is not only a piece of paper, but is also a socially constructed object that only exists as currency so long as everyone believes in it. Similarly, fairies are socially constructed objects, who only exist if you and your friends believe in them.

CDF: We once did an imaging study where people watched bank notes being torn up. The higher the value, the more brain activity we saw.

You suggest that a major theme of the Peter Pan stories concerns the cognitive differences between animals, children and adults. After Darwin published his theory of evolution, people had to reconsider these differences, since he had shown that we are all animals.

RMR: Peter Pan is described as a ‘betwixt-and-between’,
part child, part bird (he can fly) and part instinctive, slightly dangerous creature, like the god Pan. This allowed Barrie to compare the mental world of adults, children and animals and to consider the extent to which human behaviour is instinctive rather than rational and enculturated. These are very post-Darwinian themes and Barrie clearly believed that children start life with animal instincts and develop additional, specifically human cognitive skills as they mature. This reflects the view put forward by the nineteenth century embryologist, Ernst Haeckel, that ‘ontogeny recapitulates phylogeny. It would not have occurred to anyone before Darwin to compare the behaviour, especially the moral behaviour, of humans and animals because humans were made in the image of God and animals were just dumb beasts. Barrie also refers to paths in Kensington Gardens that have been made by men and adjacent ‘vagrant paths that have made themselves’ suggesting that he understood that evolution could apply to anything that was based on bottom-up processes, not just plants and animals.

CDF: One of the more exciting research programmes to emerge toward the end of the 20th century was about theory of mind or mentalising. This is the ability that enables us to realise that other people may have different beliefs from us and that it is those beliefs, rather than reality, that will determine their behaviour. Children don’t seem to acquire a full version of this ability until they are about 6 or 7 years old.

RMR: Although Barrie does not specifically name the nature of Peter’s cognitive limitations, his various descriptions of Peter’s behaviour certainly indicate failures of mentalising. Peter cannot remember events of the past and cannot understand what ‘afraid’ means because it is about the future. Peter also appears not to have a fully developed theory of mind and the social cognition that develops from it. He has great difficulty dealing with the beliefs and desires of others.

“What are your exact feelings for me?”
“Those of a devoted son, Wendy.”
“I thought so,” She said, and went and sat by herself at the extreme end of the room.
“You are so queer,” he said, frankly puzzled, “and Tiger Lily is just the same. There is something she wants to be to me, but she says it is not my mother.”
“No, indeed it is not,” Wendy replied with frightful emphasis.

Here Peter is clearly described as not knowing what it is that Tiger Lily wants to be to him, rather than not knowing how he should respond to her amorous advances. Later Peter gives a puzzled, nervous laugh and skips off merrily when he thinks that Wendy has been shot dead.

CDF: Well, it’s certainly amazing that Barrie was so much ahead of his time in presenting these various ideas, which we associate with contemporary cognitive psychology, but is this enough? What does your foray into the humanities contribute to contemporary neuropsychology?

RMR: Barrie was a close observer of human and animal behaviour as well as being extremely well read. I suspect that many of his astute observations were entirely his own but the implications of scientific discovery was a very pressing issue amongst the intelligentsia of the time and Barrie knew a great deal about science. For example, his story of the fairy duke who does not know that he is in love charmingly demonstrates the James/Lange theory of emotion, which was proposed at the end of the nineteenth century. At first I was surprised by the cognitive approach he adopted but I now realise that much early psychology, especially that proposed by William James (whom Barrie had met), was very cognitive in approach. But it was then overshadowed by the subsequent schools of Psychoanalysis and Behaviourism. We should pay much more attention to the psychological insights of the nineteenth and early twentieth century.


Barrie’s literature makes science accessible, but Barrie also argued that a good grounding in science and the scientific approach could contribute to literature when he said ‘science is the surest means of teaching you how to know what you mean’.

Photograph of the paths in Kensington Gardens courtesy of Harry Baker
A version of this conversation previously appeared in The Psychologist, January 2017

OCD and what it tells us about the mind and brain relationship

I was bleach_ichigo_by_the_dreaming_dragon-d7vnb69amazed and pleased to be asked to present a BBC2 Horizon documentary on OCD, entitled “A monster in my mind”. It was a huge opportunity for me to learn about this disorder and find out where the latest research had arrived at. The inevitable question was why would I do this and what made me say yes to the film project. For once, this is easy for me answer.

Continue reading OCD and what it tells us about the mind and brain relationship

When I was a young student in Saarbrücken, Germany in the early 1960s, I was quite undecided what I should study. I went to many different lectures all at the same time, as I had no idea what subject to specialise in. One day my decision was suddenly made for me. This was during a Psychiatry lecture, which psychologists as well as medical students could attend. The Professor had brought along one of his patients who suffered from OCD. The patient impressed me hugely. He spoke in a strikingly rational way about how he was obsessed by an absurdly irrational fear. He was convinced that, if he did not rid himself of germs, there was a real chance that he could infect members of his family through wounds they might have accidentally required. He could not bear the thought that it would be entirely his fault, if they then died of blood poisoning. It was a monstrous fear that haunted him all his waking hours, and that no amount of washing could rid him of.

Like most people I had thought that being obsessive and compulsive was merely a quirky personality characteristic, and quite a common one. I imagined that I too was a bit obsessive. I can remember that, as a child I sometimes had the urge to touch every fence post, and I am still strongly drawn to straightening picture frames when they hang askew. But that was a long way from the case that I witnessed. It made me realise that OCD is a harrowing mental illness. But this was also very different from what I had imagined mental illness to be. I had observed some schizophrenic patients who were utterly convinced that their irrational thoughts were nothing but the bare truth.

The patient’s story was gripping. The monster had only grown stronger over the years. He washed his hands whenever there was even the slightest possibility of germs settling on them. This was nearly all the time. The cleaning procedures he imposed on himself were excessive to the point of harm, and they made his life a misery. He spent hours at the washbasin, using not only soap, but also disinfectant and even bleach. How did this square up with the incredibly rational account of himself that the patient was able to give? He knew the cleaning procedures he imposed on himself were hopelessly ineffective and only ever gave him a few moments’ relief. He knew this, and yet he could not stop them.

From then on I knew what I wanted to do. I wanted to be a researcher and find out what makes the mind behave in such a strangely contradictory way. How could your own mind keep you in thrall of some unimaginable fear when you knew that the fear was irrational? This was like creating your own nightmare and never being able to escape from it. I started to read avidly about mental illness and found that the then available methods of treatment, ranging from lobotomy, electroshock, psychoactive drugs to psychoanalysis, were spectacularly unsuccessful.

But then, in the psychology department I heard about a new way of treating mental illness that was being developed in London’s Maudsley Hospital. I knew I had to go there and learn more about it. The revolutionary new way was called Behaviour Therapy, and OCD, together with other anxiety disorders, was a showcase for its success. By good fortune I was accepted on a course in what was then called ‘Abnormal Psychology’. I had already decided to do a PhD on OCD, but fate intervened. During my rotation on the course I met children with autism. This diverted my interest from OCD. But that is another story. Actually, autism too is often associated with obsessions and compulsions, but these aspects are not central to the condition.

From time to time I have wondered wistfully what progress had been made in our understanding of OCD. This was why I was extremely excited to be asked to present this documentary. It gave me a chance to catch up on new developments and it immediately rekindled my earliest interests in the mind and brain.

One particularly gratifying experience during filming was that I was able to visit Isaac Marks, who had been one of the pioneers of Behaviour Therapy at the Maudsley when I was a student. It was fascinating to hear him reminisce about his first attempts to apply the insights he had gained from an animal learning experiment he had watched in the US.

Remarkably, later on during the filming, I saw a version of this same experiment being carried out with humans in the brain scanner at Cambridge’s Addenbrookes’ Hospital. Here it is: Patients with OCD learned to avoid a mild shock by pressing a pedal as well as anybody else, but unlike other people, after the electrode that administered the shock was removed, they continued to press the pedal, quite unnecessarily. This is a sign of cognitive inflexibility, a cause of OCD as proposed by Cambridge neuroscientist Trevor Robbins. This and other brain imaging studies have shown that cognitive inflexibility is linked to unusually high activation of loops in and out of the basal ganglia, a region deep in the brain. One very new idea that has been buoyed by this research is that it might be possible to make this region less active by deep brain stimulation. During the filming I was able to witness such a still very experimental procedure being carried out in Amsterdam.

While updating my knowledge about OCD, I felt encouraged that the original insights that came from basic research that led first to Behaviour Therapy had stood the test of time. In the 1960s Isaac Marks showed that it was possible to get rid of his patients’ tormenting anxiety by exposing them to their fear and letting them experience it ebbing away. The patients would experience relief and also learn that the terrible consequences that they feared would not, in fact, occur. This approach is still successful, although the therapy itself has morphed into CBT. It works for the majority of cases, as I learned when I visited the Maudsley Hospital’s Child and Adolescent Department and was able to witness a CBT session in progress.

The BBC provides an excellent clickable website where some basic facts about OCD are explained. In the textbooks OCD is defined as having persistent and uncontrollable thoughts that are unwanted, and disturbing. For a diagnosis they have to significantly interfere with the ability to function in everyday life. OCD is not rare. It is estimated that between 1 and 2% of the population suffer from it. The WHO has ranked OCD in the top ten of the most disabling illnesses of any kind, in terms of lost earnings and diminished quality of life. Better than the textbooks is David Adams insightful account of his own OCD in his book “The man who couldn’t stop” which I had found illuminating. I was excited to meet him during the making of the programme and a short clip of our meeting can be seen here.

Mental illness has everything to do with the brain and we must look for the causes in the brain. During filming I was able to speak to some of the leading OCD researchers and found that they are on the way to finding the brain abnormality that can explain the cruel tricks that OCD plays on the mind. Trevor Robbins and his group in Cambridge have identified a critical neural circuit. This circuit connects two major brain regions. One is the orbitofrontal cortex, known to be concerned with achieving valued goals. The other is mid-brain region, the basal ganglia. This is known to be associated with our ability to acquire automatic habits. According to Trevor Robbins, in the case of OCD the habit system has gained dominance over the goal directed system, just as it does in drug addiction. The normal brain maintains a delicate balance between these systems, but it is clear that this balance can be disturbed and that in OCD it cannot easily be regained.

The habit system is a long evolved, and for the most part, it serves us well. It works even if the original goals are no longer relevant. There is the suggestion that automatic behaviours like washing and checking are triggered by an ancient alarm system. They serve as a precaution against invisible threats, such as contamination and predator attack. In OCD it seems that this system cannot be turned off. The potential threat is ever present. There is no way to obtain certainty that it has disappeared.

Invisible and often monstrous thoughts are the real scourge of OCD. We all have unwanted and sometimes repugnant thoughts, but they are fleeting and we can subdue them. In OCD these thoughts are obsessions, and they refuse to go away. At the same time there is an unquenchable thirst to find relief. The habit system runs in overdrive with senseless actions that are performed over and over again. These are the compulsions.

After immersing myself for some months into the world of OCD I was struck by the fact that the patients all seemed to believe that they are responsible for the consequences that might follow if they did not carry out these senseless actions. They have been called hyper-responsible. Their family, even the world at large will be catastrophically affected if they fail to carry out precautionary rituals. Why?

I couldn’t let go of this question, and here is my own take on what might be behind this excessive feeling of responsibility. We know little about how we control our own thoughts. What can be frightening is that it is possible for us to feel that we are not in control of our thoughts. Now, fortunately, most of us are under the illusion that unwanted thoughts are not caused by us, but they were caused by ‘our brain’. We can dismiss them, and then we do not feel responsible for them. People with OCD don’t have this luxury. The unwanted thoughts intrude on their full consciousness, creating the illusion that they did cause them, and therefore that they are responsible.

By the end of the filming I was convinced that OCD provides an amazing example of how our common understanding of mental illness has gradually changed over the last 50 years. Today we have much more awareness of mental illness and put less blame on those who are affected. Professional help is available. There are also excellent support networks that inform and inspire. Exciting advances are being made about the abnormal functioning of particular brain circuits, but that’s only the start. To understand how brain and mind relate to each other is a hugely complex enterprise. We have hardly embarked on it.

Image credit:

Eureka stories: Five easy pieces of advice from science historian Anna Marie Roos


Archimedes: Wikipedia 

It is well known that “Eureka” is Greek for “I have found it” and is connected with Archimedes making his discovery of the principle of buoyancy when taking a bath.

This story has been repeated until it has become legendary.  And that is the problem.  Eureka stories are told with the benefit of hindsight and to eulogise the investigator.  Did Archimedes discover the principle of hydrostatics?  Most likely.   Did he streak through the streets of Syracuse to announce it?  That is less certain.  Most of what we know about him comes from secondary accounts from Plutarch and Livy, who wrote centuries after Archimedes died in 212 BC.        Continue reading Eureka stories: Five easy pieces of advice from science historian Anna Marie Roos

Let’s take the other most cited Eureka example, Newton and the Apple.  It comes from the Memoirs of Sir Isaac Newton’s Life written in 1752, not penned by Newton, but by the antiquarian William Stukeley, a friend and fellow Lincolnshire man.  Stukeley wrote:

on 15 April 1726 I paid a visit to Sir Isaac . . . din’d with him…after dinner, the weather being warm, we went into the garden, & drank thea under the shade of some appletrees, only he, & myself. amidst other discourse, he told me, he was just in the same situation, as when formerly, the notion of gravitation came into his mind.   


Author at Woolsthorpe

Newton gave the discovery of gravity to the world in his Principia Mathematica (1687).  But did he make these discoveries in 1666, when he was at Woolshorpe, the family farm in Lincolnshire, sitting under the apple tree?

Historian Simon Schaffer has noted, “the historical record reveals that until the mid-1680s, Newton never developed a concept of universal gravitation and stayed firmly wedded to Cartesian models” of planetary motions in which fine-particled ethers in the atmosphere moved the planets in their orbits.  “Only in 1684 did he finally invent the term “centripetal force” to describe the action pulling bodies towards their orbits’ centres.”[1]  We also have to remember that by 1797, Newton’s heirs institutionalised Stukeley’s story to establish his reputation as a precocious genius.  So, Eureka stories are problematic as historical sources.

[1] Simon Schaffer, “Making Up Discovery,” in Dimensions of Creativity, ed. Margaret A. Boden (Cambridge: MIT Press, 1996), 15.

First proviso:  Be careful of heroic parables

Picture 007 Woolsthorpe Manor, Newton's birthplace

© The Royal Society

Both of these stories, however, tell us a little about creativity.  Archimedes and Newton made analogies between disparate things and combined them together in unique ways—the bath and displacement of the metal; the falling apple and gravity.

Second proviso:  We need to remove blinkers that are created by sheer familiarity

figurefiveThe second thing we notice in the Eureka stories is that both discoveries were made when Archimedes and Newton were relaxing.  Comedian John Cleese compared creativity to a tortoise that will only come out slowly and shyly.  Basically, the creative tortoise (image courtesy The Royal Society) needs to feel safe to express itself, and having time to relax and be quiet each day is important for creative work; excessive external stimuli kills creative thinking.   As Cleese says “We don’t know where we get our ideas from. We do know that we do not get them from our laptops.”

Third proviso.  It is important to quiet the mind for creative thinking. Get off the mobile.  Walk

L0057059 Whalebone walking stick, owned by Charles Darwin, England

Some recent studies at Stanford University suggest walking is effective to stimulate creativity.  Experimental results indicated that 100 percent of those who walked were able to generate at least one high-quality, novel analogy on a “divergent thinking test” compared to 50 percent of those who remained seated.  Interestingly, walking did not affect focussed thinking, the ability to solve one problem at a time.   Uta Frith’s blog post has more to say about the necessity of a dual-pronged approach to solving tricky problems.

It does appear though that several creative achievers routinely walked to generate ideas. Darwin had his thinking path at Down House, knocking flints out of the way with his stick as he ambled. The picture is one of his walking sticks.  When the poet Ralph Waldo Emerson walked, he said that his head was “bathed by the blithe air, and uplifted into infinite space—all mean egotism vanishes.  I become a transparent eye-ball; I am nothing, I see all.”  How is that for a manifesto of improving empirical observation?    Artist Christopher Cranch portrayed Emerson as a giant eyeball in a suit.

So, you laughed at the caricature of Emerson?

Fourth proviso. Laugh and play, in and out of the laboratory 

We have all heard of the “accidental discovery” by Alexander Fleming of Penicillin.  What we don’t hear is Fleming actually cultivated a form of chaos and play.   He loved games, modifying the rules, for example putting golf holding the club as a snooker cue.  A member of the Chelsea Arts Club, he also fashioned art from bacteria “painting on the petri dish” figures like houses, or even a ballerina.

To do his live paintings, he constantly would cultivate different species just to see if something interesting developed.  Using his deep knowledge of microbiology, Fleming was courting discovery by courting the unexpected.

Let’s go back to Newton and the Apple.  Stukeley related in his conversation with Newton:  “he began to apply this property of gravitation to the motion of the earth, & of the heavenly bodys . . .  & thus he unfolded the Universe”.  Newton was, if anything, intellectually courageous, a quality characteristic of creative scientists.

A number of Newton’s colleagues were also intellectually courageous as well, thinking, for example, about busting the boundaries of flight and space.  John Wilkins wrote The Discovery of a New World in the Moone (1638) and he and Robert Hooke purportedly spent time in the courtyard of Wadham College, Oxford designing flying machines powered by giant springs to “boing” us up to the lunar surface.   Their work together reminds us that counter to most Eureka stories, creative science is often collaborative, not done by a lonely genius.  Our colleagues are important in the development and refinement of creative ideas.figureeight

Wikipedia Commons

Science fiction involving lunar travel also made its appearance at this time with Kepler’s Somium (1608), as well as Francis Godwin’s  Man in the Moone (1638), in which his space travellers went to the moon in a ship powered by giant swans [2].  Such theories about bird migration were thoroughly developed in the seventeenth century, reflecting the new interest in the heavens. Charles Morton (1627–1698), best known for his work the Compendium Physicae, compiled a treatise in 1686 in which he hypothesized that birds migrated to the moon and used Godwin’s work as a guide.

[2] Anna Marie Roos, Luminaries in the Natural World: the Sun and the Moon in England, 1400-1720 (Basel and Oxford, 2001), chapter four.

Need you laugh, this book contains one of the first descriptions of an earth-rise:  Then should I perceive a great shining brightness. . . So that it seemed unto me no other than a huge Mathematicall Globe, leasurely turned before me, wherein successively, all the Countries within the compass of 24 howers were represented to my sight. figurenine

Bill Anders, NASA, Wikipedia Commons

And Newton’s work of course helped us actually see the earth rise, but it began with a dream.

Fifth proviso:  DREAMfiguretenS

Photo by Author: Anderby Creek, Lincolnshire