(1992). The instantaneous impulse construction as a formula for central force motion on an arbitrary plane curve with respect to an arbitrary force centre in the plane of that curve. Annals of Science: Vol. 49, No. 4, pp. 369-375.

In this paper Galileo’s we seek to follow Galileo’s mind as he constructs the principle of the complete isochronism of the pendulum from experimental observations and theoretical demonstrations. Our conclusion will be that the principle came from experiments with relatively small angle pendulums, coupled with a „leap“ from free fall along circular chords and ideas about the natural frequencies of physical systems. The pendulum experiments of the First and Fourth Day were, in all probability, never performed. The results claimes were (...) simply illustrations of the isochronism principle. (shrink)

In a recent paper in this journal which was part of a panel discussion of Grünbaum's philosophy of science, M. G. Evans discusses the Lorentz-Fitzgerald contraction hypothesis and related matters [2]. The purpose of this note is to clarify and correct some of the points in Evans' paper.

Essay review of William L. Harper, Isaac Newton’s scientific method. Turning data into evidence about gravity & cosmology. Oxford University Press, 2011; Steffen Ducheyne, The main business of natural philosophy. Isaac Newton’s natural-philosophical methodology. Springer, 2012. -/- The years 2011-12 will be regarded as memorable ones for the “Newtonian industry” since they have witnessed the publication of two beautiful and long awaited books devoted to Newton’s method and philosophy. They deserve great attention and praise, and I warmly recommend them to (...) any reader interested in 17th and 18th century science and philosophy. The favorable conjunction of 2011-12 should not come as a surprise for those who have been following the recent trends in Newtonian scholarship. Indeed, after the great generation of H.W. Turnbull, A. Koyré, I.B. Cohen, D.T. Whiteside, B.J.T. Dobbs, A.R. Hall, Mary Boas Hall, and R.S. Westfall, Isaac Newton has continued to be the object of intense historical research. In the 1990s, a new wave of historians of mathematics, who capitalized on the immense riches of Whiteside’s edition of the Mathematical Papers (1967–1981), produced a flood of essays devoted to rather technical aspects of Newton’s oeuvre. An incomplete list includes Michel Blay, Dana Densmore, Herman Erlichson, Bruce Brackenridge, François De Gandt, Bruce Pourciau, and Michael Nauenberg. Now the pendulum seems to be swinging towards philosophy, rather than mathematics, as is immediately apparent from the titles of the two books under review. The focus of Harper and Ducheyne’s books is Newton as the originator of a new method—an alternative and more effective method than the hypothetico-deductive one. In what follows I will not have the space to delve into all the details of the books under review: such a task would require one to exceed even the generous word limit granted by Perspectives on Science. What I will try to do is to provide the reader with an account of the main theses defended in these books by framing them within the context of their respective interpretative traditions. (shrink)

It is natural to think that the relationship between ‘rain’ and the location of rain is different from the relationship between ‘dance’ and the location of dancing. Utterances of (1) are typically interpreted as, in some sense, being about a location in which it rains. (2) is, typically, not interpreted as being about a location in which the dancing takes place.

Starting with Frege, the semantics (and pragmatics) of quotation has received a steady flow of attention over the last one hundred years. It has not, however, been subject to the same kind of intense debate and scrutiny as, for example, both the semantics of definite descriptions and propositional attitude verbs. Many philosophers probably share Davidson's experience: ‘When I was initiated into the mysteries of logic and semantics, quotation was usually introduced as a somewhat shady device, and the introduction was accompanied (...) by a stern sermon on the sin of confusing the use and mention of expressions’ (Davidson 1979, p. 79). Those who leave it at that, however, miss out on one of the most difficult and interesting topics in the philosophy of language. (shrink)

This article analyses the complex relationships between the elected parliament and the government.Firstly, effective political participation of the constituency in the election of its parliamentary representatives is limited because of the pre-selection of the candidates by the parties themselves. Secondly, the freedom of the parliament is restricted by the complex network of pressures and counterpressures between legislature and executive. Parliament has recently tried to regain some of its influence by organising special parliamentary inquiry committees and by resorting to professional help (...) for assistance in its legislative work. However, the growing professionalisation might become yet another restriction to the parliamentarians' freedom of political action. Thirdly, parliamentary legislative power is undermined by the subtile way governmental decision making ends in legislation.The mass media seem increasingly unable to translate this complexity to the public. As a result the public becomes more and more indifferent to the functioning of the system, which could endanger the genuine democratic influence of the people in the parliamentary system. (shrink)

In response to critical discussions of my book, Moral Literacy, by Stephen Engstrom, Sally Sedgwick and Andrews Reath, I offer a defence of Kant's formalism that is not only friendly to my claims for the moral theory's sensitivity to a wide range of moral phenomena and practices at the ground level, but also consistent with Kant's high rationalist ambitions.

In his book Mind and World (1994), John McDowell defends the Kantian position that the content of experience is conceptual. Without this Kantian assumption, he argues, it would be impossible to understand how experience may rationally constrain thought. But McDowell's Kantianism is either false or empty, and his view of the relation between mind and world cannot be stated without transcending the bounds of sense. McDowell's arguments supporting the Kantian thesis, which are very different from Kant's arguments, essentially involve a (...) fallacy of ambiguity. In order to understand how thought may be rationally constrained by experience we should become empiricists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Imagining Karma, Ethical Transformation in Amerindian, Buddhist, and Greek RebirthA. L. HermanImagining Karma, Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth. By Gananath Obeyesekere. Berkeley: University of California Press, 2002. 448 pp.Gananath Obeyesekere, professor emeritus of anthropology at Princeton University, is probably one of the world's greatest living anthropologists. The proof of that assertion lies in this his latest work on comparative anthropology, a study of the concept (...) and practice of rebirth—"reincarnation" as he calls it—from ancient Greece and India to modern West Africa, Melanesia, and North America. In what follows let me briefly set forth what I understand his central thesis to be, the evidence for it, and the conclusions to be drawn from it. I will end with two very modest problems connected with this altogether intriguing and brilliant investigation into the doctrine of rebirth.As a modified structural anthropologist, Gananath Obeyesekere rejects the rationalist model structuralism of Claude Levi-Strauss. He follows instead the lead of two of his empiricist predecessors, Max Weber and Fernand Braudel, pointing out that structures, types, or models "are constructions of scholars, not universals waiting to be discovered" (p. 351). Consequently, as this book aptly proves, Obeyesekere's own "imagined" models are based on parole data following the actual language of the cultures being studied.Obeyesekere thus begins his book with an elementary rebirth structure based on such parole. He refers to this primitive, first structure as "rebirth eschatology," which entails the rebirth of a deceased's soul into the body of a newborn relative of the deceased but without any determining ethical component as found in the more sophisticated and complex "karmic eschatologies." Such ethically neutral kin group rebirths are found among certain small-scale societies in West Africa, the Trobriand Islands, the Northwest American coast tribes, and the Inuits (Eskimos). Obeyesekere [End Page 303] draws extensively on field studies of these groups to bolster his conclusions about them. This simple rebirth eschatology is non-Indic in origin, Obeyesekere claims, since no evidence of influences have been found between these practitioners of rebirth eschatology and work relating to the Indic religions (Hinduism and Buddhism). The entry of the soul into postdeath life, either in this world or the world of the ancestors, depends not at all, consequently, on one's this-worldly behavior such that "morality does not affect the fate of the soul after death" (p. 74).Obeyesekere turns next to the "transformation" of this rebirth eschatology. It occurs with the introduction of the concept of ethicization, "the processes whereby morally right or wrong action becomes a religiously right or wrong action that in turn affects a person's destiny after death" (p. 75). It is Obeyesekere's contention that when ethicization is systematically introduced into any rebirth eschatology the latter must logically transform itself into a so-called "karmic eschatology." In other words, this second topological model or conceptual structure, karmic eschatology, the new ethicized rebirth eschatology, says that the otherworld for the dead is not simply a way station for departed souls waiting to be reborn, but rather that otherworld is now a place of retribution and punishment. Kinship affiliation alone no longer determines who goes where after death but moral action does. My own guess is that rebirth eschatology was introduced to answer the question of why the grandchild resembles the deceased grandparent. Karmic eschatology, on the other hand, was probably introduced to solve a more complex and sophisticated puzzle: Why is it, if there really is justice in the universe, that the wicked never get appropriately punished and the good never get sufficiently rewarded? At this stage of transformation, the law of karma, or some other principle of universal justice, now says that everyone gets what's coming to them, either in this life or the next, and that rebirth is necessary to make that principle of justice workable.1 In arguing that "rebirth cannot be divorced from ethics; it looks as if it is generated from ethics" (p. 82), Obeyesekere would seem to concur that karmic eschatology was introduced to answer the question: Why do the wicked seem to prosper and the good appear to suffer?Following... (shrink)

Scepticism has been the driving force in the development of Greco-Roman culture in the past, and the impetus for far-reaching scientific achievements and philosophical investigation. Early Jewish culture, in contrast, avoided creating consistent representations of its philosophical doctrines. Sceptical notions can nevertheless be found in some early Jewish literature such as the Book of Ecclesiastes. One encounters there expressions of doubt with respect to Divine justice or even Divine involvement in earthly affairs. During the first centuries of the common era, (...) however, Jewish thought, as reflected in rabbinic works, was engaged in persistent intellectual activity devoted to the laws, norms, regulations, exegesis and other traditional areas of Jewish religious knowledge. An effort to detect sceptical ideas in ancient Judaism, therefore, requires a closer analysis of this literary heritage and its cultural context. This volume of collected essays seeks to tackle the question of scepticism in an Early Jewish context, including Ecclesiastes and other Jewish Second Temple works, rabbinic midrashic and talmudic literature, and reflections of Jewish thought in early Christian and patristic writings. Contributors are: Tali Artman, Geoffrey Herman, Reuven Kiperwasser, Serge Ruzer, Giuseppe Veltri, Cana Werman, and Casten Wilke. (shrink)

When Laszlo Tisza first came to MIT in 1941, he had already made significant contributions to physics. In the years since, he has consolidated his position as one of the most important theoreticians of his time. Tisza's major areas of activity, closely reflected in these twenty-three essays, have included studies of quantum liquids (in particular, the remarkable properties of liquid helium and the nature of superfluidity and superconductivity), irreversible thermodynamics and the statistical thermodynamics of equilibrium, phase transitions and critical phenomena, (...) and the application of group theory to molecular spectroscopy. Tisza has also given long and close attention to the philosophy and history of his science, to a degree rarely attained by an active research physicist. His special contribution has been his insights into the logical and conceptual structure of physics. This aspect of Tisza's work is less well known than his technical contributions, and the book has been structured to right the balance by revealing Tisza the natural philosopher who collaborates with Tisza the physicist. Written by Tisza's colleagues and former students, the essays are grouped under five headings: Foundations of Probability and Thermodynamics; Condensed Matter Physics; Quantum Mechanics and Relativity; Biological Systems; and History and Philosophy of Science. Abner Shimony, Professor of Philosophy and Physics at Boston University, has contributed a closing evaluation of Tisza's philosophy of science, and Herman Feshbach, Head of the Department of Physics at MIT, has contributed an opening recollection of Tisza's scientific style. (shrink)

The Ninth International Conference on Computer Ethics: Philosophical Enquiry was held in Milwaukee, WI. Four papers originally presented at that conference are included in this issue of Computers and Society. The selected papers examine a wide range of information/computer-ethics-related issues, and taken together, they show great diversity in the field of information/computer ethics. We are continually negotiating with ethics, law, and policy in our technology-driven activities in the interconnected global arena. As we consider the themes within and among the papers (...) here, we encourage readers to think deeply about fundamental principles such as trust, accountability, anonymity, and human rights. Each of these papers takes us back, philosophically, to seminal and long-standing principles of ethics, broadly speaking, and then, brings us forward, to significant and contemporary challenges in ethics. The authors each weave narratives about our place and space as individuals, as members of cultural collectives, and evolving socio-political-technical norms around us, governing us, defining us. (shrink)