Ian_Stevenson

Ian Stevenson

Ian Stevenson

American psychiatrist

For the Australian footballer, see Ian Stevenson (footballer).

Ian Pretyman Stevenson (October 31, 1918 – February 8, 2007) was a Canadian-born American psychiatrist, the founder and director of the Division of Perceptual Studies at the University of Virginia School of Medicine. He was a professor at the University of Virginia School of Medicine for fifty years. He was chair of their department of psychiatry from 1957 to 1967, Carlson Professor of Psychiatry from 1967 to 2001, and Research Professor of Psychiatry from 2002 until his death in 2007.[1]

Quick Facts Born, Died ...

As founder and director of the University of Virginia School of Medicine's Division of Perceptual Studies (originally named "Division of Personality Studies"), which investigates the paranormal, Stevenson became known for his research into cases he considered suggestive of reincarnation – the idea that emotions, memories, and even physical bodily features can be passed on from one incarnation to another.[2] In the course of his forty years doing international fieldwork, he researched three thousand cases of children who claimed to remember past lives.[3][4][5] His position was that certain phobias, philias, unusual abilities and illnesses could not be fully explained by genetics or the environment. He believed that, in addition to genetics and the environment, reincarnation might possibly provide a third, contributing factor.[6][7]

Stevenson helped to found the Society for Scientific Exploration in 1982,[8] and was the author of around three hundred papers and fourteen books on reincarnation, including Twenty Cases Suggestive of Reincarnation (1966), Cases of the Reincarnation Type (four volumes, 1975-1983) and European Cases of the Reincarnation Type (2003). His 1997 work Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects reported two hundred cases in which birthmarks and birth defects seemed to correspond in some way to a wound on the deceased person whose life the child recalled. He wrote a shorter version of the same research for the general reader, Where Reincarnation and Biology Intersect (1997).[9]

Stevenson was cautious in making claims about reincarnation.[10] He emphasized that the information he collected only suggests that reincarnation is possible but does not prove that it occurs.[11][12][13] He did, however, believe he had produced a body of evidence for reincarnation that must be taken seriously.[14] He said, "[T]he evidence is not flawless and it certainly does not compel such a belief. Even the best of it is open to alternative interpretations, [but] one can only censure those who say there is no evidence whatever."[15]

Reaction to his work was mixed. In an obituary for Stevenson in The New York Times, Margalit Fox wrote that Stevenson's supporters saw him as a misunderstood genius, that his detractors regarded him as earnest but gullible, but that most scientists had simply ignored his research.[11] Stevenson based his research on anecdotal case reports that were dismissed by the scientific community as unreliable because Stevenson did no controlled experimental work.[16] His case reports were also criticized as they contained errors and omissions.[16] Critics contend that ultimately Stevenson's conclusions are undermined by confirmation bias, mistakes, and motivated reasoning.[14] Supporters of his work include Jim B. Tucker, a psychiatrist and colleague at the University of Virginia who now heads the division Stevenson founded.

Background

Personal life and education

Ian Stevenson was born in Montreal and raised in Ottawa, one of three children.[11] His father, John Stevenson, was a Scottish lawyer who was working in Ottawa as the Canadian correspondent for The Times of London or The New York Times.[17] His mother, Ruth, had an interest in theosophy and an extensive library on the subject, to which Stevenson attributed his own early interest in the paranormal. As a child he was often bedridden with bronchitis, a condition that continued into adulthood and engendered in him a lifelong love of books.[18] According to Emily Williams Kelly, a colleague of his at the University of Virginia, he maintained a list of the books he had read, which numbered 3,535 between 1935 and 2003.[1]

He studied medicine at St. Andrews University in Scotland from 1937 to 1939, but had to complete his studies in Canada because of the outbreak of the Second World War.[19] He graduated from McGill University with a B.S.c. in 1942 and an M.D. in 1943. He was married to Octavia Reynolds from 1947 until her death in 1983.[1] In 1985, he married Dr. Margaret Pertzoff (1926–2009), professor of history at Randolph-Macon Woman's College. She did not share his views on the paranormal, but tolerated them with what Stevenson called "benevolent silences."[20]

Early career

After graduating, Stevenson conducted research in biochemistry. His first residency was at the Royal Victoria Hospital in Montreal (1944–1945), but his lung condition continued to bother him, and one of his professors at McGill advised him to move to Arizona for his health.[18] He took up a residency at St. Joseph's Hospital in Phoenix, Arizona (1945–1946). After that, he held a fellowship in internal medicine at the Alton Ochsner Medical Foundation in New Orleans, became a Denis Fellow in Biochemistry at Tulane University School of Medicine (1946–1947), and a Commonwealth Fund Fellow in Medicine at Cornell University Medical College and New York Hospital (1947–1949).[1] He became a U.S. citizen in 1949.[21]

Emily Williams Kelly writes that Stevenson became dissatisfied with the reductionism he encountered in biochemistry, and wanted to study the whole person.[1] He became interested in psychosomatic medicine, psychiatry and psychoanalysis, and in the late 1940s, worked at New York Hospital exploring psychosomatic illness and the effects of stress, and in particular why, for example, one person's response to stress might be asthma and another's high blood pressure.[22]

He taught at Louisiana State University School of Medicine from 1949 to 1957 as assistant, then associate, professor of psychiatry.

In the 1950s, he met Aldous Huxley (1894–1963), known for his advocacy of psychedelic drugs, and studied the effects of L.S.D. and mescaline, one of the first academics to do so. Ian Stevenson, in his course of studies, tried and studied L.S.D. himself,[23] describing three days of "perfect serenity." He wrote that at the time he felt he could "never be angry again," but added, "As it happens that didn't work out, but the memory of it persisted as something to hope for."[1]

From 1951, he studied psychoanalysis at the New Orleans Psychoanalytic Institute and the Washington Psychoanalytic Institute, graduating from the latter in 1958, a year after being appointed head of the department of psychiatry at the University of Virginia.[1] The orthodoxy within psychiatry and psychoanalysis at the time held that the personality is less plastic in one's early years, so when he argued against this in his paper "Is the human personality more plastic in infancy and childhood?" (American Journal of Psychiatry, 1957) his paper angered many of his colleagues.[2][24] He wrote that their response prepared him for the rejection he experienced over his work on the paranormal.[18]

Stevenson's interest in reincarnation research

Stevenson described as the leitmotif of his career his interest in why one person would develop one disease, and another something different.[22] He came to believe that neither environment nor heredity could account for certain fears, illnesses and special abilities, and that some form of personality or memory transfer might provide a third type of explanation. He acknowledged, however, the absence of evidence of a physical process by which a personality could survive death and transfer to another body, and he was careful not to commit himself fully to the position that reincarnation occurs.[25] He argued only that his case studies could not, in his view, be explained by environment or heredity, and that "reincarnation is the best – even though not the only – explanation for the stronger cases we have investigated."[26] He said in 1974, looking back on his work:

[W]hat I do believe is that, of the cases we now know, reincarnation--at least for some--is the best explanation that we have been able to come up with. There is an impressive body of evidence and it is getting stronger all the time. I think a rational person, if he wants, can believe in reincarnation on the basis of evidence.[27]

In 1958 and 1959, Stevenson contributed several articles and book reviews to Harper's about parapsychology, including psychosomatic illness and extrasensory perception, and in 1958, he submitted the winning entry to a competition organized by the American Society for Psychical Research, in honor of the philosopher William James (1842–1910). The prize was for the best essay on "paranormal mental phenomena and their relationship to the problem of survival of the human personality after bodily death." Stevenson's essay, "The Evidence for Survival from Claimed Memories of Former Incarnations" (1960), reviewed forty-four published cases of people, mostly children, who claimed to remember past lives. It caught the attention of Eileen J. Garrett (1893–1970), the founder of the Parapsychology Foundation, who gave Stevenson a grant to travel to India to interview a child who was claiming to have past-life memories. According to Jim Tucker, Stevenson found twenty-five other cases in just four weeks in India and was able to publish his first book on the subject in 1966, Twenty Cases Suggestive of Reincarnation.[28]

Chester Carlson (1906–1968), the inventor of xerography, offered further financial help. Jim Tucker writes that this allowed Stevenson to step down as chair of the psychiatry department and set up a separate division within the department, which he called the Division of Personality Studies, later renamed the Division of Perceptual Studies.[29][30]

When Carlson died in 1968, he left $1,000,000 to the University of Virginia to continue Stevenson's work. The bequest caused controversy within the university because of the nature of the research, but the donation was accepted, and Stevenson became the first Carlson Professor of Psychiatry.[31]

The bequest from Chester Carlson allowed Stevenson to travel extensively, sometimes as much as 55,000 miles a year, collecting around three thousand case studies based on interviews with children from Africa to Alaska.[1]

Case studies

Overview

The cases Stevenson investigated show these typical features:[32][33][34][35]

  1. Starting at an age between two and four, a child spontaneously begins narrating details of a “previous life.”
  2. The child speaks increasingly about this, and with greater clarity, until the ages of five or six. Then the child speaks less about the “previous life.”
  3. By the age of eight, the child generally stops speaking about the past life.
  4. The child shows behavior unexpected for him or her but consistent with the behavior of a particular deceased person. For example, the child may have a fear of guns or have special interests or appetites.
  5. In many cases, the child may have a birthmark or congenital birth defect whose location and appearance correspond with fatal wounds on the body of the “previous person.” A high number of children allude to a past-life violent death.
  6. In some cultures, the “previous person,” before dying, predicts his or her next life. The previous person may also appear in a dream to the expectant mother to announce an intention to be born of her.
  7. After the age of ten, the child usually develops normally.

Stevenson gave these cases the term “cases of the reincarnation type” (CORT).[36][37]

What makes these cases noteworthy is that Stevenson reported that in many cases the statements made by the children can be extensively corroborated. In such cases, he said, research shows that the person whose life the child seems to remember did in fact exist and that many of the child’s statements about that person’s experiences, acts, and relationships turn out to be correct.[38]

Stevenson also reported other, behavioral features typical for such cases:[39]

  1. The children speak of previous lives as if speaking from their own memories
  2. Children request to go to their “previous home,” either to visit or to stay permanently.
  3. In the presence of persons related to the “previous person,” the children behave in a manner fitting for the “previous relationship,” according to the relationship and according to social customs.
  4. Again in relation with people (or objects) related to the “previous person,” children respond with emotions one might expect from that person, such as tears, joy, affection, fear, or resentment.
  5. Children show mannerisms, habits, or skills suitable for the previous person or that the previous person was known to have had.

In one case of claimed reincarnation, as Stevenson recounted it, a newborn girl in Sri Lanka screamed whenever she was carried near a bus or a bath. When she was old enough to talk, he said, she recounted a previous life as a girl of 8 or 9 who drowned after a bus knocked her into a flooded rice paddy. Later investigation found the family of just such a dead girl living four or five kilometers away. The two families, Stevenson said, were believed to have had no contact.[11]

According to journalist Tom Shroder, "In interviewing witnesses and reviewing documents, Stevenson searched for alternate ways to account for the testimony: that the child came upon the information in some normal way, that the witnesses were engaged in fraud or self-delusion, that the correlations were the result of coincidence or misunderstanding. But in scores of cases, Stevenson concluded that no normal explanation sufficed."[40]

Stevenson's Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects (1997)—a two-volume work of 2,268 pages—examined 225 cases of children claiming past-life memories who also had birthmarks or birth defects that matched the lives remembered. And in some cases autopsy reports and photos confirmed the existence of corresponding injuries on the dead person’s body. A Burmese girl who spoke about the life of a girl run over by a train was born without her lower right leg. A Thai boy who said he recalled the life of someone shot was born with birthmarks resembling bullet entrance and exit wounds. An Indian child who recounted living as a boy who had lost his right-hand fingers to a fodder-chopping machine was born with boneless stubs for fingers on his right hand only, a birth defect so rare that Stevenson was unable to find a single published case of it.[41]

Reception

Criticism

The Journal of the American Medical Association referred to Stevenson's Cases of the Reincarnation Type (1975) as a "painstaking and unemotional" collection of cases that were "difficult to explain on any assumption other than reincarnation."[42] In September 1977, the Journal of Nervous and Mental Disease devoted most of one issue to Stevenson's research.[43] Writing in the journal, the psychiatrist Harold Lief described Stevenson as a methodical investigator and added, "Either he is making a colossal mistake, or he will be known (I have said as much to him) as 'the Galileo of the 20th century'."[44] The issue proved popular: the journal's editor, the psychiatrist Eugene Brody, said he had received 300–400 requests for reprints.[42]

Despite this early interest, most scientists ignored Stevenson's work. According to his New York Times obituary, his detractors saw him as "earnest, dogged but ultimately misguided, led astray by gullibility, wishful thinking and a tendency to see science where others saw superstition."[11] Critics suggested that the children or their parents had deceived him, that he was too willing to believe them, and that he had asked them leading questions. Robert Todd Carroll wrote in his Skeptic's Dictionary that Stevenson's results were subject to confirmation bias, in that cases not supportive of the hypothesis were not presented as counting against it.[14] Leonard Angel, a philosopher of religion, told The New York Times that Stevenson did not follow proper standards. "[B]ut you do have to look carefully to see it; that's why he's been very persuasive to many people."[11]

In an article in Skeptical Inquirer Angel examined Stevenson’s Twenty Cases Suggestive of Reincarnation (1974) and concluded that the research was so poorly conducted as to cast doubt on all Stevenson's work. He says that Stevenson failed to clearly and concisely document the claims made before attempting to verify them. Among a number of other faults, Angel says, Stevenson asked leading questions and did not properly tabulate or account for all erroneous statements. Angel writes:

"In sum, Stevenson does not skillfully record, present, or analyze his own data. If a case regarded by Stevenson to be among the strongest of his cases — the only case of 20 that had its purported verifications conducted by Stevenson himself — falls apart under scrutiny as badly as the Imad Elawar case does, it is reasonable to conclude that the other cases, in which data were first gathered by untrained observers, are even less reliable than this one."[45]

Skeptics have written that Stevenson's evidence was anecdotal and by applying Occam's razor there are prosaic explanations for the cases without invoking the paranormal.[46] Psychologist and neurologist Terence Hines has written:

"The major problem with Stevenson’s work is that the methods he used to investigate alleged cases of reincarnation are inadequate to rule out simple, imaginative storytelling on the part of the children claiming to be reincarnations of dead individuals. In the seemingly most impressive cases Stevenson (1975, 1977) has reported, the children claiming to be reincarnated knew friends and relatives of the dead individual. The children’s knowledge of facts about these individuals is, then, somewhat less than conclusive evidence for reincarnation."[47]

Robert Baker wrote that many alleged past-life experiences can be explained in terms of known psychological factors. Baker attributed the recalling of past lives to a mixture of cryptomnesia and confabulation.[48] British author and independent researcher Ian Wilson argued that a large number of Stevenson's cases consisted of poor children remembering wealthy lives or belonging to a higher caste. He speculated that such cases may represent a scheme to obtain money from the family of the alleged former incarnation.[49]

The philosopher C.T.K. Chari of Madras Christian College in Chennai, a specialist in parapsychology, argued that Stevenson was naive and that the case studies were undermined by his lack of local knowledge. Chari wrote that many of the cases had come from societies, such as that of India, where people believed in reincarnation, and that the stories were simply cultural artifacts; he argued that, for children in many Asian countries, the recall of a past life is the equivalent of an imaginary playmate.[50] The philosopher Keith Augustine made a similar argument.[51]

Responding to this cultural argument, Stevenson said that it was precisely those societies that listened to children's claims about past lives, which in Europe or North America would normally be dismissed without investigation.[52] To address the cultural concern, he wrote European Cases of the Reincarnation Type (2003), which presented forty cases he had examined in Europe.[53] Moreover, Joseph Prabhu, professor emeritus of philosophy and religion at California State University, wrote that it is not true "that these cases are mainly to be found in cultures, where the belief in reincarnation is prevalent. In July 1974 Stevenson's colleague at the University of Virginia, J. G. Pratt, carried out a census of Stevenson's cases and found that of the 1339 cases then in Stevenson's file, 'the United States has the most, with 324 cases (not counting American Indian and Eskimo) and the next five countries in descending order are Burma (139 cases), India (135), Turkey (114), and Great Britain (111).'"[54]

The philosopher Paul Edwards, editor-in-chief of Macmillan's Encyclopedia of Philosophy, became Stevenson's chief critic.[55] From 1986 onwards, he devoted several articles to Stevenson's work, and discussed Stevenson in his Reincarnation: A Critical Examination (1996).[56] He argued that Stevenson's views were "absurd nonsense" and that when examined in detail his case studies had "big holes" and "do not even begin to add up to a significant counterweight to the initial presumption against reincarnation."[57] Stevenson, Edwards wrote, "evidently lives in a cloud-cuckoo-land."[58]

Champe Ransom, whom Stevenson hired as an assistant in the 1970s, wrote an unpublished report about Stevenson's work, which Edwards cites in his Immortality (1992) and Reincarnation (1996). According to Ransom, Edwards wrote, Stevenson asked the children leading questions, filled in gaps in the narrative, did not spend enough time interviewing them, and left too long a period between the claimed recall and the interview; it was often years after the first mention of a recall that Stevenson learned about it. In only eleven of the 1,111 cases Ransom looked at had there been no contact between the families of the deceased and of the child before the interview; in addition, according to Ransom, seven of those eleven cases were seriously flawed. He also wrote that there were problems with the way Stevenson presented the cases, in that he would report his witnesses' conclusions, rather than the data upon which the conclusions rested. Weaknesses in cases would be reported in a separate part of his books, rather than during the discussion of the cases themselves. Ransom concluded that it all amounted to anecdotal evidence of the weakest kind.[59]

Edwards cited the case of Corliss Chotkin, Jr., in Angoon, Alaska, described by Stevenson, as an example that relied entirely on the word of one woman, the niece of Victor Vincent, a fisherman.[60] (Victor Vincent was the person whose life Corliss Chotkin, Jr., seemed to remember.) Edwards wrote that, among the many weaknesses in the case, the family were religious believers in reincarnation, Chotkin had birthmarks that were said to have resembled scars that Vincent had but Stevenson had not seen Vincent's scars, and all the significant details relied on the niece. Edwards said that Stevenson offered no information about her, except that several people told him she had a tendency, as Stevenson put it, to embellish or invent stories. Edwards wrote that similar weaknesses could be found in all Stevenson's case studies.[61]

Edwards charged that Stevenson referred to himself as a scientist but did not act like one. According to Edwards, he failed to respond to, or even mention, significant objections; the large bibliography in Stevenson's Children Who Remember Previous Lives (1987) does not include one paper or book from his opponents.[62]

Stevenson wrote an introduction to a book, Second Time Round (1975), in which Edward Ryall, an Englishman, told of what he believed to be his memories of a past life as John Fletcher, a man who was born in 1645 in Taunton, England, and died forty years later near his home in Westonzoyland, Somerset.[63][64] Stevenson investigated the case and discovered that some of the historical features from Ryall's book were accurate. Stevenson wrote, "I think it most probable that he has memories of a real previous life and that he is indeed John Fletcher reborn, as he believes himself to be".[64] In 1976, however, John Taylor discovered that none of the available church records at the Westonzoyland church from 1645 to 1685 had entries for births, marriages, or deaths for the name Fletcher. Since no trace of the name could be found, he concluded that no man called John Fletcher actually existed and that the supposed memories were a fantasy Ryall had developed over the years.[64] Stevenson later altered his opinion about the case. In his book European Cases of the Reincarnation Type, he wrote, "I can no longer believe that all of Edward Ryall's apparent memories derive from a previous life, because some of his details are clearly wrong," but he still suggested that Ryall acquired some information about 17th-century Somerset by paranormal means.[65]

Concessions from critics

Ian Wilson, one of Stevenson’s critics, acknowledged that Stevenson had brought “a new professionalism to a hitherto crank-prone field.”[66] Paul Edwards wrote that Stevenson “has written more fully and more intelligibly in defense of reincarnation than anybody else.”[67] Though faulting Stevenson’s judgment,[68] Edwards wrote: “I have the highest regard for his honesty. All of his case reports contain items that can be made the basis of criticism. Stevenson could easily have suppressed this information. The fact that he did not speaks well for his integrity.”[69]

Support

Lee Irwin, a professor at the College of Charlston, wrote in the journal Religions, "In many ways, Stevenson’s research marks a watershed in reincarnation theory, as it moves the center of focus away from a religious context entirely and relocates the center in an academic, evidential program of investigation."[70]

In an article published on the website of Scientific American in 2013, in which Stevenson's work was reviewed favorably, Jesse Bering, a professor of science communication, wrote: "Towards the end of her own storied life, the physicist Doris Kuhlmann-Wilsdorf—whose groundbreaking theories on surface physics earned her the prestigious Heyn Medal from the German Society for Material Sciences, surmised that Stevenson’s work had established that 'the statistical probability that reincarnation does in fact occur is so overwhelming … that cumulatively the evidence is not inferior to that for most if not all branches of science.' "[71]

Dismissal without consideration

According to an obituary in The Telegraph (UK), Stevenson’s greatest frustration “was not that people dismissed his theories, but that so few bothered even to read the evidence he had so painstakingly assembled.”[72] Stevenson’s colleague Jim Tucker told The BMJ (the British medical journal), “His case reports are incredibly detailed. He put as much on the record as possible. It’s often dismissed without looking at it.”[2]

Openness

Carl Sagan, in his book The Demon-Haunted World, wrote that there were three claims in the parapsychology field that, though he didn’t think them likely to be valid and though experimental support for them was still dubious, he thought "might be true“ and that "deserve serious study.” Among these three, he wrote, apparently referring to Stevenson's investigations, were cases of young children who “report the details of a previous life, which upon checking turn out to be accurate and which they could not have known about in any other way than reincarnation.”[73][74]

Citing Stevenson's works (among others), Sam Harris wrote in his book The End of Faith:

There also seems to be a body of data attesting to the reality of psychic phenomena, much of which has been ignored by mainstream science. The dictum that "extraordinary claims require extraordinary evidence" remains a reasonable guide in these areas, but this does not mean that the universe isn't far stranger than many of us suppose. It is important to realize that a healthy, scientific skepticism is compatible with a fundamental openness of mind.[75]

Xenoglossy

Although Stevenson mainly focused on cases of children who seemed to remember past lives, he also studied two cases in which adults under hypnosis seemed to remember a past life and show rudimentary use of a language they had not learned in the present life. Stevenson called this phenomenon "xenoglossy."[76] The linguist Sarah Thomason, critiquing these cases, wrote that Stevenson is "unsophisticated about language" and that the cases are unconvincing.[77][78] Thomason concluded, "the linguistic evidence is too weak to provide support for the claims of xenoglossy."[79] William J. Samarin, a linguist from the University of Toronto, wrote that Stevenson corresponded with linguists in a selective and unprofessional manner. He said that Stevenson corresponded with one linguist in a period of six years "without raising any discussion about the kinds of thing that linguists would need to know."[80] Another linguist, William Frawley, wrote, "Stevenson does not consider enough linguistic evidence in these cases to warrant his metaphysics."[81]

On the other hand, the linguist Paul Meara wrote, "One's first instinct is to dismiss these accounts as nonsense, but Ian Stevenson makes a very convincing case."[82] That the subjects of Stevenson's xenoglossy cases somehow survived bodily death and were able to express themselves in new physical bodies is a conclusion many readers would find unacceptable, he wrote, "but the arguments put forward to support it in the final chapter [of Stevenson's book Unlearned Language] are not easily dismissed, and even the most sceptical reader will find that this book provides food for a good deal of thought."[82]

Retirement

Child psychiatrist Jim Tucker continues Stevenson's work.[83]

Stevenson stepped down as director of the Division of Perceptual Studies in 2002, although he continued to work as Research Professor of Psychiatry.[30] Bruce Greyson, editor of the Journal of Near-Death Studies, became director of the division. Jim Tucker, the department's associate professor of psychiatry and neurobehavioral sciences, continued Stevenson's research with children, examined in Tucker's book, Life Before Life: A Scientific Investigation of Children's Memories of Previous Lives (2005).[83]

Death and experiment

Stevenson died of pneumonia on February 8, 2007, at his home in Charlottesville, Virginia.[1] In his will he endowed the Stevenson Chair in Philosophy and History of Science including Medicine, at McGill University Department of Social Studies of Medicine.

As one experiment to test for personal survival of bodily death, in the 1960s Stevenson set a combination lock using a secret word or phrase and placed it in a filing cabinet in the department, telling his colleagues he would try to pass the code to them after his death. Emily Williams Kelly told The New York Times: "Presumably, if someone had a vivid dream about him, in which there seemed to be a word or a phrase that kept being repeated—I don't quite know how it would work—if it seemed promising enough, we would try to open it using the combination suggested."[84][11]

Works

Books
  • (1960). Medical History-Taking. Paul B. Hoeber.
  • (1966). Twenty Cases Suggestive of Reincarnation. University of Virginia Press.
  • (1969). The Psychiatric Examination. Little, Brown.
  • (1970). Telepathic Impressions: A Review and Report of 35 New Cases. University Press of Virginia.
  • (1971). The Diagnostic Interview (2nd revised edition of Medical History-Taking). Harper & Row.
  • (1974). Twenty Cases Suggestive of Reincarnation (second revised and enlarged edition). University of Virginia Press.
  • (1974). Xenoglossy: A Review and Report of A Case. University of Virginia Press.
  • (1975). Cases of the Reincarnation Type, Vol. I: Ten Cases in India. University of Virginia Press.
  • (1978). Cases of the Reincarnation Type, Vol. II: Ten Cases in Sri Lanka. University of Virginia Press.
  • (1980). Cases of the Reincarnation Type, Vol. III: Twelve Cases in Lebanon and Turkey. University of Virginia Press.
  • (1983). Cases of the Reincarnation Type, Vol. IV: Twelve Cases in Thailand and Burma. University of Virginia Press.
  • (1984). Unlearned Language: New Studies in Xenoglossy. University of Virginia Press.
  • (1987). Children Who Remember Previous Lives: A Question of Reincarnation. University of Virginia Press.
  • (1997). Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Volume 1: Birthmarks. Praeger Publishers.
  • (1997). Reincarnation and Biology: A Contribution to the Etiology of Birthmarks and Birth Defects. Volume 2: Birth Defects and Other Anomalies. Praeger Publishers.
  • (1997). Where Reincarnation and Biology Intersect. Praeger Publishers (a short, non-technical version of Reincarnation and Biology).
  • (2000). Children Who Remember Previous Lives: A Question of Reincarnation (revised edition). McFarland Publishing.
  • (2003). European Cases of the Reincarnation Type. McFarland & Company.
  • (2019). Handbook of Psychiatry volume Five (Co-written with Javad Nurbakhsh and Hamideh Jahangiri). LAP LAMBERT Academic Publishing.[85]
  • (2020). Psychological Treatment Techniques For Social Anxiety Disorder (Co-written with Aliakbar Shoarinejad and Hamideh Jahangiri). Scholars' Press.[86]
Selected articles
  • (1949). "Why medicine is not a science", Harper's, April.
  • (1952). "Illness from the inside", Harper's, March.
  • (1952). "Why people change", Harper's, December.
  • (1954). "Psychosomatic medicine, Part I", Harper's, July.
  • (1954). "Psychosomatic medicine, Part II", Harper's, August.
  • (1957). "Tranquilizers and the mind", Harper's, July.
  • (1957). "Schizophrenia", Harper's, August.
  • (1957). "Is the human personality more plastic in infancy and childhood?", American Journal of Psychiatry, 114(2), pp. 152–161.
  • (1958). "Scientists with half-closed minds" Harper's, November.
  • (1959). "A Proposal for Studying Rapport which Increases Extrasensory Perception," Journal of the American Society for Psychical Research, 53, pp. 66–68.
  • (1959). "The Uncomfortable Facts about Extrasensory Perception", Harper's, July.
  • (1960). "The Evidence for Survival from Claimed Memories of Former Incarnations," Journal of the American Society for Psychical Research, 54, pp. 51–71.
  • (1960). "The Evidence for Survival from Claimed Memories of Former Incarnations": Part II. Analysis of the Data and Suggestions for Further Investigations, Journal of the American Society for Psychical Research, 54, pp. 95–117.[14]
  • (1961). "An Example Illustrating the Criteria and Characteristics of Precognitive Dreams," Journal of the American Society for Psychical Research, 55, pp. 98–103.
  • (1964). "The Blue Orchid of Table Mountain," Journal of the Society for Psychical Research, 42, pp. 401–409.
  • (1968). "The Combination Lock Test for Survival," Journal of the American Society for Psychical Research, 62, pp. 246–254.
  • (1970). "Characteristics of Cases of the Reincarnation Type in Turkey and their Comparison with Cases in Two other Cultures," International Journal of Comparative Sociology, 11, pp. 1–17.
  • (1970). "A Communicator Unknown to Medium and Sitters," Journal of the American Society for Psychical Research, 64, pp. 53–65.
  • (1970). "Precognition of Disasters," Journal of the American Society for Psychical Research, 64, pp. 187–210.
  • (1971). "The Substantiability of Spontaneous cases," Proceedings of the Parapsychological Association, No. 5, pp. 91–128.
  • (1972). "Are Poltergeists Living or Are They Dead?," Journal of the American Society for Psychical Research, 66, pp. 233–252.
  • (1977). Stevenson, IAN (May 1977). "The Explanatory Value of the Idea of Reincarnation". The Journal of Nervous and Mental Disease. 164 (5): 305–326. doi:10.1097/00005053-197705000-00002. PMID 864444. S2CID 30398311.
  • (1983). Stevenson, I. (Dec 1983). "American children who claim to remember previous lives". The Journal of Nervous and Mental Disease. 171 (12): 742–748. doi:10.1097/00005053-198312000-00006. PMID 6644283. S2CID 12756019.
  • (1986). Stevenson, I. (1986). "Characteristics of Cases of the Reincarnation Type among the Igbo of Nigeria". Journal of Asian and African Studies. 21 (3–4): 204–216. doi:10.1177/002190968602100305. S2CID 220926954. Archived from the original on 2013-02-01.
  • (1993). "Birthmarks and Birth Defects Corresponding to Wounds on Deceased Persons" (PDF). Journal of Scientific Exploration. 7 (4): 403–410.
  • with Emily Williams Cook and Bruce Greyson (1998). "Do Any Near-Death Experiences Provide Evidence for the Survival of Human Personality after Relevant Features and Illustrative Case Reports" (PDF). Journal of Scientific Exploration. 12 (3): 377–406.
  • (1999). Stevenson, I. (Apr 1999). "Past lives of twins". Lancet. 353 (9161): 1359–1360. doi:10.1016/S0140-6736(05)74353-1. PMID 10218554. S2CID 35390196.
  • (2000). Stevenson, I. (Apr 2000). "The phenomenon of claimed memories of previous lives: possible interpretations and importance". Medical Hypotheses. 54 (4): 652–659. doi:10.1054/mehy.1999.0920. PMID 10859660. S2CID 15947669.
  • (2000). Stevenson, I. (1985). "The Belief in Reincarnation Among the Igbo of Nigeria". Journal of Asian and African Studies. 20 (1–2): 13–30. doi:10.1177/002190968502000102. S2CID 220926144. Archived from the original on 2012-11-04.
  • (2001). Stevenson, I. (August 2001). "Ropelike birthmarks on children who claim to remember past lives". Psychological Reports. 89 (1): 142–144. doi:10.2466/pr0.2001.89.1.142. PMID 11729534. S2CID 17691019.
  • with Satwant K. Pasricha; Jürgen Keil; and Jim B. Tucker (2005). "Some Bodily Malformations Attributed to Previous Lives" (PDF). Journal of Scientific Exploration. 19 (3): 159–183.
  • (2005). Foreword and afterword in Mary Rose Barrington and Zofia Weaver. A World in a Grain of Sand: The Clairvoyance of Stefan Ossowiecki. McFarland Press.

An extended list of Stevenson's works is online here: http://www.pflyceum.org/167.doc

See also

Wikiquote has quotations related to Ian Stevenson.
Parapsychology
Philosophy

References

  1. [1]
    Williams Kelly, Emily (May 12, 2022). "Dr. Stevenson's obituary" (PDF). University of Virginia School of Medicine.
  2. [2]
    Tanne, Janice Hopkins (31 March 2007). "Ian Pretyman Stevenson". BMJ. 334 (7595): 700. doi:10.1136/bmj.39141.529792.65. PMC 1839221.
  3. [3]
    Woodhouse 1996, pp. 143–144.
  4. [4]
    Bache 2000, p. 34ff.
  5. [5]
    "Professor Ian Stevenson". Archived from the original on December 23, 2007. Retrieved May 12, 2022.
  6. [6]
    Stevenson, I (2000). "The phenomenon of claimed memories of previous lives: Possible interpretations and importance". Medical Hypotheses. 54 (4): 652–9. doi:10.1054/mehy.1999.0920. PMID 10859660. S2CID 15947669.
  7. [7]
    Stevenson, I (1977). "The explanatory value of the idea of reincarnation". The Journal of Nervous and Mental Disease. 164 (5): 305–26. doi:10.1097/00005053-197705000-00002. PMID 864444. S2CID 30398311.
  8. [8]
    Sturrock, Peter (2008). "Ian Stevenson and the Society for Scientific Exploration". Journal of Scientific Exploration. 22 (1): 125–127. CiteSeerX 10.1.1.561.2521.
  9. [9]
    For his having been on the founding committee of the Society for Scientific Exploration, see "Stevenson 2006" (PDF). Archived from the original (PDF) on July 21, 2006. Retrieved September 1, 2016., p. 19.
  10. [10]
    Sarah Thomason. Xenoglossy in Gordon Stein. (1996). The Encyclopedia of the Paranormal. Prometheus Books. ISBN 1-57392-021-5, p. 2 of the pdf on the author's website.
  11. [11]
    Fox, Margalit (February 18, 2007). "Ian Stevenson Dies at 88; Studied Claims of Past Lives". The New York Times.
  12. [12]
    Almeder, Robert 1992, p. 60.
  13. [13]
    Prabhu, Joseph, "The Idea of Reincarnation," in "Death and Afterlife," Stephen T. Davis, ed., Palgrave Macmillan, 1989, p. 74. "Stevenson is scrupulous in asserting that he has uncovered possible evidence for reincarnation and not definitive proof."
  14. [14]
    Carroll 2009, article on his website The Skeptic's Dictionary.
  15. [15]
    Carroll 2009, article on his website The Skeptic's Dictionary, quoting Stevenson 1989.
  16. [16]
    Angel, Leonard (2015). Is There Adequate Empirical Evidence for Reincarnation? An Analysis of Ian Stevenson’s Work. In Keith Augustine & Michael Martin (eds.). The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 575-583. ISBN 978-0-8108-8677-3
  17. [17]
    For the London Times, see Fox (The New York Times), February 18, 2007.
  18. [18]
    "Stevenson 2006" (PDF). Archived from the original (PDF) on July 21, 2006. Retrieved September 1, 2016., pp. 13–14.
  19. [19]
    Pandarakalam (British Medical Journal), April 2, 2007.
  20. [20]
    "Stevenson 2006" (PDF). Archived from the original (PDF) on July 21, 2006. Retrieved September 1, 2016., p. 20.
  21. [21]
    World Who's Who in Science 1968, p. 1609.
  22. [22]
    "Stevenson 1989" (PDF). Archived from the original on 2011-07-20. Retrieved 2012-11-15.{{cite web}}: CS1 maint: bot: original URL status unknown (link).
  23. [23]
    Ian Stevenson, MD. Comments on the Psychological Effects of Mescaline and Allied Drugs. Round Table: Annual Meeting American Psychiatric Association. pp. 438–442.
  24. [24]
    For the paper, see Stevenson 1957, pp. 152–161.
  25. [25]
    For his not being able to suggest a mechanism, see Shroder, February 11, 2007. For his not fully committing himself to one position, see Almeder 1992, pp. 58–61.
  26. [26]
    Tucker 2005, p. 211[permanent dead link].
  27. [27]
    Slagle, Alton (August 4, 1974). "Reincarnation: A Doctor Looks Beyond Death". Sunday News. New York.
  28. [28]
    "Half a Career with the Paranormal" (PDF). Archived from the original (PDF) on July 21, 2006. Retrieved May 14, 2022.
  29. [29]
    Tucker, Jim (2007). "Children Who Claim to Remember Previous Lives: Past, Present, and Future Research" (PDF). Journal of Scientific Exploration. 21 (3): 543–552. Retrieved May 14, 2022.
  30. [30]
    "History and description" Archived 2010-07-20 at the Wayback Machine, Division of Perceptual Studies, University of Virginia.
  31. [31]
    Stevenson, Ian (2006). "Half a Career with the Paranormal" (PDF). Journal of Scientific Exploration. 20 (1): 17–18. Archived from the original (PDF) on 2006-07-21.
  32. [32]
    Cadoret, Remi J. (April 2005). "European Cases of the Reincarnation Type". American Journal of Psychiatry. 162 (4): 823–824. doi:10.1176/appi.ajp.162.4.823.
  33. [33]
    Haraldsson, Erlendur (March 2003). "Children who speak of past-life experiences: Is there a psychological explanation?". Psychology and Psychotherapy: Theory, Research and Practice. 76 (1): 55–67. doi:10.1348/14760830260569256. PMID 12689435.
  34. [34]
    Pasricha, Satwant K. (2011). "Relevance of para-psychology in psychiatric practice". Indian Journal of Psychiatry. 53 (1): 4–8. doi:10.4103/0019-5545.75544. PMC 3056186. PMID 21431000.
  35. [35]
    Pehlivanova, Marieta; Janke, Monica J.; Lee, Jack; Tucker, Jim B. (2 October 2018). "Childhood Gender Nonconformity and Children's Past-Life Memories". International Journal of Sexual Health. 30 (4): 380–389. doi:10.1080/19317611.2018.1523266. S2CID 149622168.
  36. [36]
    Griffin, David Ray (1997). Parapsychology, Philosophy, and Spirituality. SUNY Series in Constructive Postmodern Thought. Albany: State University of New York Press. p. 185.
  37. [37]
    Haraldsson, Erlendur (2012). "Cases of the Reincarnation Type and the Mind–Brain Relationship". Exploring Frontiers of the Mind-Brain Relationship. pp. 215–231. doi:10.1007/978-1-4614-0647-1_11. ISBN 978-1-4614-0646-4.
  38. [38]
    Edwards, Paul (1996). Reincarnation: A Critical Examination. Amherst, NY: Prometheus Books. p. 103. ISBN 1-57392-005-3.
  39. [39]
    Badham, Paul; Badham, Linda (1982). Immortality or Extinction?. pp. 113–123. doi:10.1007/978-1-349-04439-9_8. ISBN 978-1-349-04441-2. S2CID 161442141.
  40. [40]
    Shroder, Tom (February 11, 2007). "Ian Stevenson; Sought To Document Memories Of Past Lives in Children". Washington Post. Retrieved February 4, 2021.
  41. [41]
    Bering, Jesse (November 2, 2013). "Ian Stevenson's Case for the Afterlife: Are We 'Skeptics' Really Just Cynics?". Scientific American. Retrieved January 18, 2024.
  42. [42]
    Edwards 1996, p. 253.
  43. [43]
    Brody, Eugene B. (September 1977). "Research in reincarnation and editorial responsibility: an editorial". The Journal of Nervous and Mental Disease. 165 (3): 151. doi:10.1097/00005053-197709000-00001. PMID 894268. S2CID 29004576.
  44. [44]
    "COMMENTARY ON DR. IAN STEVENSON'S 'THE EVIDENCE OF MANʼS SURVIVAL AFTER DEATH'". The Journal of Nervous and Mental Disease. 165 (3): 171–173. September 1977. doi:10.1097/00005053-197709000-00003. S2CID 9030839.
  45. [45]
    Angel, Leonard. (1994). Skeptical Inquirer, Fall 1994, p. 481.
  46. [46]
    Rockley, Richard. (2002). [http://www.skepticreport.com/sr/?p=482 "Book Review: Children who Remember Previous Lives"] "Book Review: Children who remember previous lives, A question of reincarnation, Ian Stevenson - SkepticReport". Archived from the original on 2009-08-07. Retrieved 2009-08-04.. SkepticReport. Retrieved 2014-10-11.
  47. [47]
    Hines 2003, p. 109.
  48. [48]
    Robert Baker. (1996). Hidden Memories: Voices and Visions from Within. Prometheus Books. ISBN 0-87975-576-8
  49. [49]
    Ian Wilson. (1981). Mind Out of Time: Reincarnation Investigated. Gollancz. ISBN 0-575-02968-4
  50. [50]
    C.T.K. Chari, "Reincarnation Research: Method and Interpretation," cited in Edwards 1996, p. 261.
    • Also see Ian Stevenson (1986), "Reply to C.T.K. Chari," Journal of the Society for Psychical Research, 53, pp. 474–475.
  51. [51]
    Keith Augustine. (1997). The Case Against Immortality. Skeptic Magazine. Volume 5. Number 2.
  52. [52]
    "The Daily Telegraph, February 12, 2007". Archived from the original on March 31, 2007. Retrieved 2007-02-16..
  53. [53]
    Cadoret 2005.
  54. [54]
    Prabhu, Joseph (1989). "The Idea of Reincarnation". In Davis, Stephen T. (ed.). Death and Afterlife. New York: Palgrave Macmillan. p. 74. ISBN 978-0-312-03537-2., citing J. Gunther Pratt and Naomi Hintze, "The Psychic Realm: What Can You Believe?" (New York: Random House, 1975) quoted in Sylvia Cranston and Carey Williams, "Reincarnation: A New Horizon in Science, Religion and Society" (New York: Julian Press, 1984) pp. 49-69.
  55. [55]
    That Edwards was Stevenson's "most formidable critic," see Bache 2000, p. 35.
  56. [56]
    Paul Edwards (1986), "The Case Against Reincarnation: Part 1," Free Inquiry, 6, Fall, pp. 24–34.
    • ____________ (1986/7), "The Case Against Reincarnation: Part 2," Free Inquiry, 7, Winter, pp. 38–43.
    • ____________ (1987a), "The Case Against Reincarnation: Part 3," Free Inquiry, 7, Spring, pp. 38–49.
    • ____________ (1987b), "The Case Against Reincarnation: Part 4," Free Inquiry, 7, Summer, pp. 46–53.
    • ____________ (ed.) (1992), "Introduction," Immortality. MacMillan.
    • ____________ (1996), Reincarnation: A Critical Examination. Prometheus Books.
  57. [57]
    Edwards 1996, pp. 140, 256 (see chapter 16, pp. 253–278).
  58. [58]
    Edwards 1996, p. 268.
  59. [59]
    Edwards 1992, pp. 13–14; Edwards 1996, p. 275; McClelland 2010, p. 144.
  60. [60]
    Stevenson 1966, p. 259ff.
  61. [61]
    Edwards 1996, pp. 136–138; Stevenson 1966, pp. 259–269.
  62. [62]
    Edwards 1992, p. 11.
  63. [63]
    Ian Stevenson. (1974). Introduction in Edward Ryall. Second Time Round. Neville Spearman. pp. 9–31
  64. [64]
    John Taylor. (1980). Science and the Supernatural: An Investigation of Paranormal Phenomena Including Psychic Healing, Clairvoyance, Telepathy, and Precognition by a Distinguished Physicist and Mathematician. Temple Smith. pp. 127-130. ISBN 0-85117-191-5
  65. [65]
    Ian Stevenson. (2003). European Cases of the Reincarnation Type. McFarland. pp. 230-231. ISBN 978-0-7864-4249-2
  66. [66]
    Ian Wilson. (1981). Mind Out of Time: Reincarnation Investigated. Gollancz. ISBN 0-575-02968-4, p. 48
  67. [67]
    Edwards 1996, p. 8-9.
  68. [68]
    Edwards 1996, p. 105.
  69. [69]
    Edwards 1996, p. 102.
  70. [70]
    Irwin, Lee (October 2017). "Reincarnation in America: A Brief Historical Overview". Religions. 8 (10): 222. doi:10.3390/rel8100222. ISSN 2077-1444.
  71. [71]
    Bering, Jesse. "Ian Stevenson's Case for the Afterlife: Are We 'Skeptics' Really Just Cynics?". Scientific American Blog Network. Retrieved 2017-03-12.
  72. [72]
    "Professor Ian Stevenson [Obituary]". The Telegraph. 2007-02-12. Retrieved 2024-01-24.
  73. [73]
    Tucker, Jim B. (2018). "Reports of Past-life Memories". In Presti, David E. (ed.). Mind Beyond Brain: Buddhism, Science, and the Paranormal. New York: Columbia University Press. p. 48. ISBN 978-0-231-54839-7.
  74. [74]
    Sagan, Carl (1997). The Demon-Haunted World. London: Headline. p. 285. ISBN 0-7472-5156-8.
  75. [75]
    Harris, Sam (2005). The End of Faith (Reprint ed.). W. W. Norton. p. 41 endnote 18 on page 242. ISBN 0393327655. In the endnote, where Harris cites Stevenson's works, Harris writes, "There may even be some credible evidence for reincarnation."
  76. [76]
    Matlock, James G. "Ian Stevenson." http://jamesgmatlock.net/resources/researchers/stevenson/ The term was coined in the early 1900s by C. Richet. https://med.virginia.edu/perceptual-studies/wp-content/uploads/sites/267/2015/11/STE7.pdf Archived 2019-01-30 at the Wayback Machine
  77. [77]
    Sarah Thomason. (1984). Do You Remember Your Previous Life’s Language in Your Present Incarnation?. American Speech 59: 340-350.
  78. [78]
    Sarah Thomason. (1986-87). Past Tongues Remembered?. Skeptical Inquirer 11: 367-75.
  79. [79]
    Sarah Thomason. Xenoglossy in Gordon Stein. (1996). The Encyclopedia of the Paranormal. Prometheus Books. ISBN 1-57392-021-5
  80. [80]
    Samarin, William J (1976). "Xenoglossy: A Review and Report of a Case by Ian Stevenson". Language. 52 (1): 270–274. doi:10.2307/413229. JSTOR 413229.
  81. [81]
    Frawley, William (1985). "Unlearned Language: New Studies in Xenoglossy by Ian Stevenson". Language. 61 (3): 739. doi:10.2307/414443. JSTOR 414443.
  82. [82]
    Meara, Paul (1985). "Review of Unlearned Language: New Studies in Xenoglossy". Modern Language Review. 80 (4): 890–891. doi:10.2307/3728964. ISSN 0026-7937. JSTOR 3728964.
  83. [83]
    "Division of Personality Studies - Staff". Archived from the original on December 23, 2002. Retrieved May 12, 2022.
  84. [84]
    "The Combination Lock Test". 9 October 2014.
  85. [85]
    Nurbakhsh, Javad; Stevenson, Ian; Jahangiri, Hamideh (2019). Handbook of Psychiatry Volume 5. Lap Lambert. ISBN 978-620-0-31642-4.
  86. [86]
    Stevenson, Ian; Shoarinejad, Aliakbar; Jahangiri, Hamideh (2020). Psychological Treatment Techniques For Social Anxiety Disorder. Scholar's Press. ISBN 978-613-8-94111-8.
Share this article:

This article uses material from the Wikipedia article Ian_Stevenson, and is written by contributors. Text is available under a CC BY-SA 4.0 International License; additional terms may apply. Images, videos and audio are available under their respective licenses.