The study of phenomena that seem to contradict the predictions of orthodox science is not only fascinating, but may be an efficient way of promoting fundamental advances in the competence of science. In the words of Asimov: " The most exciting phrase to hear in science, the one that heralds new discoveries, is not ‘Eureka!’ (I found it!) but ‘That's funny ...’."

Anomalies research in general, and psychical research in particular, is a tactic aimed at extending the capacity of science and philosophy, based on the strategic assumption that investigation of unexplained phenomena is an efficient route to such extension. There is a long and rich history to this strategy, as one quickly realises when surveying the vast amount of extraordinary research material published over the last 120 years by psychical researchers and parapsychologists.

One of the earliest scientific societies established to investigate anomalous phenomena was the Society for Psychical Research, established in 1882. It was founded at a time when the currently pervasive materialistic world-view was just emerging. The founders were concerned that this view was likely to lead to a decline in the subjective and objective quality of mental and social life. They held, however, that the evidence from psychical research suggested that the materialistic philosophy was flawed, and that research into such phenomena would support the establishment of a moral society and a meaningful lifestyle (Myers 1883, Gauld 1968).

On the whole their concerns have proven valid while the potential they foresaw in psychical research has yet to be realised. Nevertheless their concerns and their vision still inspire our efforts today, and we still believe in the potential of psychical research to establish a richer perspective than materialism provides (or at least than the current version of materialism provides).

Our optimism that psychical research holds such promise runs somewhat counter to the very meagre impact such research has so far had on the scientific paradigm and the public consciousness. The field has matured greatly over the last 100 years, but much remains to be done before anything approaching a disciplinary matrix will be in evidence (Edge et al 1986).

Amongst the many challenges in this field, two are in my view particularly significant. Firstly, there is an overwhelming amount of material to be mastered by anyone who wishes to join in this work, and secondly the resources available to the field are very limited.

To meet these challenges we need to solve three problems:

• make the good data easy to access, interpret and use;
• focus resources on the research most pertinent to the key issues;
• ensure that research programs are methodologically and philosophically sound.

The first of these calls for an Anomalies Catalogue that identifies the range and quality of evidence that defies orthodox explanation. The Anomalies Catalogue will aim to help researchers form a clear and balanced view of what the evidence has established, something that is very difficult to do today. Quite apart from the overwhelming amount of data and the inaccessibility of much of it, there are long-standing disputes about the standards of evidence, researcher integrity, and cognitive factors regarding much of the historical data.

In particular, the Anomalies Catalogue would present the "best in class" evidence over the full range of phenomena. The Catalogue would guide and inform modern research strategies by ensuring that important evidence is not lost from view due to the passage of time, changes in fashion, limitations on accessibility, or the sheer quantity of information that has to be reviewed before a balanced view can be reached.

The building of such an Anomalies Catalogue requires a method of classifying anomalies data in a way that does not favour particular conceptual frameworks. I have shown that it is possible to construct such a classification system (Rousseau 2000).

To make such a Catalogue easy to compile, maintain and access, it should be constructed as an internet-based research tool. This could enable contributions by the largest number of contributors, minimise publication costs, make it straightforward to update, and ensure that it is easy to search using Information Technology tools.

An Anomalies Catalogue is, however, not a sufficient reference when it comes to focussing research effort. There still remains a significant challenge in framing astute and lucid research objectives. The state of our philosophy and nomenclature is such that it is hard to frame well-formed questions (e.g. consider the ongoing discussions about the meaning of questions such as "do you believe in psi?" and "what could survive physical death?"). A systematic approach to this matter could yield an Open Issues Catalogue, which identifies and clarifies the range and meaning of the open questions raised by the anomalies evidence. This document could, just like the Anomalies Catalogue, be developed as an international collaborative effort using internet technology.

When we have such Catalogues to delineate approximately what we know on the one hand, and what we would like to know on the other, we might be in a position to define the research that would most efficiently fill the gap in between. Such a Research Agenda could, if internet-based, represent a growing international consensus on how to focus research effort and resources. By anchoring it in the Anomalies and Open Issues Catalogues, one could focus research strategies on clarifying the philosophical issues that are key to how we view ourselves and our place in the world. Without such focus, research strategies are dominated by considerations of economic benefit or academic status, possibly to the detriment of key progress.

Anomalies research could potentially have a wide-ranging impact on the development of technology and culture: Firstly, their investigation may lead to an extension of existing models in science, increasing their explanatory and predictive power. Secondly, their investigation may lead to new applications in physics, medicine, agriculture, etc. Thirdly, consideration of these phenomena and the issues they raise may lead to philosophical insights or emotional convictions that may positively impact lifestyle choices and social behaviours.

It is my hope that such a systematic approach to psychical research as I have proposed here, together with the application of the Knowledge Management techniques and internet-based technologies I advocate, will accelerate progress in the pursuit of the important and urgent humanitarian vision of the founders of the SPR.