Abstract

Dianetics was unveiled to the public in the May 1950 edition of Astounding Science Fiction. Dianetics was the brainchild of science fiction author L. Ron Hubbard, and became the foundation for scientology toward the end of the decade. Dianetics was marketed as a “scientific” method for mental improvement—a robust alternative to conventional psychiatry—and was strongly debated in science fiction (sf) magazines. This article follows the trajectory of this cultural phenomenon from 1949 to 1999 as it appeared in this form of popular culture. A proximal reading method was applied to analyze 4,431 magazines, and identified 389 references to dianetics and scientology. References were found in advertising, reader letters, stories, feature articles, and editorials. Significant fluctuations in the prominence and perception of dianetics became clearly visible in the source material across a broad spectrum of content. Negative criticism was present from the outset, and based on logical and scientific arguments. This was countered by obfuscation, or attacks on the authors of these critiques. The followers and promoters of dianetics did not provide scientifically rigorous proof of their claims, and by the mid-1980s, dianetics and scientology were no longer serious topics in the magazines but had been added to other fads and fallacies of sf history. This article demonstrates the effectiveness of a digital humanities proximal reading method to underpin objective classification and analysis of this culturally significant phenomenon.

Highlights

  • IntroductionIn May 1950, a work by science fiction (sf) author L

  • In May 1950, a work by science fiction author L

  • Twelve full-page advertisements were discovered for the Ancient Mystical Order Rosae Crucis Rosicrucian Order (AMORC), which describes itself as “a community of mystics who study and practice the metaphysical laws governing the universe” (The Roiscrucian Order, 2018)

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Summary

Introduction

In May 1950, a work by science fiction (sf) author L. Motives and merits of institutional practices around this time have been debated at great length, generally negatively, by a wide range of commentators (Fitzpatrick, 2004; Foucault, 2001; Halliwell, 2013; Rustin, 2015; Scull, 2015; Whitaker, 2015). Views on official practices have been summarized by psychiatrist Thomas Szasz, who used the term “the therapeutic state” to describe invasive treatment of citizens, often against their will, being justified by poorly supported theories (Szasz, 1960, 1994, 1999). Ken Kesey would later fictionalize the barbarity of psychiatric institutions around this period in One Flew Over the Cuckoo’s Nest (Kesey, 1962), and it was into this paranoid environment (perhaps justifiable in some cases) that Campbell portrayed Hubbard’s dianetics as a viable alternative to conventional treatments

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