Luc Langlois | : Dans L’initiation à la vie bienheureuse, qui est son écrit majeur sur la philosophie de la religion, Fichte, dans le sillage de la Doctrine de la science 1804/II, insiste sur la corrélation de l’Absolu et de sa manifestation, de l’Absolu et de sa révélation dans le savoir. L’inspiration johannique de son propos s’accorde non seulement avec la prémisse de la philosophie transcendantale de la corrélation de l’être et du savoir, mais la radicalise dans une philosophie (...) de l’Absolu qui fait du savoir véritable, de la Doctrine de la science elle-même, la condition d’une authentique vie en Dieu. | : In the Introduction to a Blessed Life, which is his major writing on the philosophy of religion, Fichte, in the wake of the Doctrine of Science 1804/II, insists on the correlation of the Absolute and its manifestation, of the Absolute and its revelation in knowledge. The inspiration drawn from John is not only in acccord with the premiss of the transcendandal philosophy of the correlation between being and knowledge, but it radicalizes it in a philosophy of the Absolute which makes true knowledge, indeed the Doctrine of Science itself, the condition of an authentic life in God. (shrink)

Contents: John A. HALL and Ian JARVIE: Preface. John A. HALL and Ian JARVIE: The Life and Times of Ernest Gellner. PART 1 INTELLECTUAL BACKGROUND. Ji_i MUSIL: The Prague Roots of Ernest Gellner's Thinking. Chris HANN: Gellner on Malinowski: Words and Things in Central Europe. Tamara DRAGADZE: Ernest Gellner in the Soviet East. PART 2 NATIONS AND NATIONALISM. Brendan O'LEARY: On the Nature of Nationalism: An Appraisal of Ernest Gellner's Writings on Nationalism. Kenneth MINOGUE: Ernest Gellner and the (...) Dangers of Theorising Nationalism. Anthony D. SMITH: History and Modernity: Reflection on the Theory of Nationalism. Michael MANN: The Emergence of Modern European Nationalism. Nicholas STARGARDT: Gellner's Nationalism: The Spirit of Modernisation? PART 3 PATTERNS OF DEVELOPMENT. Peter BURKE: Reflections on the History of Encyclopaedias. Alan MACFARLANE: Ernest Gellner and the Escape to Modernity. Ronald DORE: Sovereign Individuals. Shmuel EISENSTADT: Japan: Non-Axial Modernity. Marc FERRO: l'Indépendance Telescopée: De la Décolonisation a l'Impérialisme Multinational. PART 4 ISLAM. Abdellah HAMMOUDI: Segmentarity, Social Stratification, Political Power and Sainthood: Reflections on Gellner's Theses. Henry MUNSON, Jr.: Rethinking Gellner's Segmentary Analysis of Morocco's Ait cAtta. Jean BAECHLER: Sur le charisme. Charles LINDHOLM: Despotism and Democracy: State and Society in the Premodern Middle East. Henry MUNSON, Jr.: Muslim and Jew in Morocco: Reflections on the Distinction between Belief and Behavior. Talal ASAD: The Idea of an Anthropology of Islam. PART 5 SCIENCE AND DISENCHANTMENT. Perry ANDERSON: Science, Politics, Enchantment. Ralph SCHROEDER: From the Big Divide to the Rubber Cage: Gellner's Conception of Science and Technology. John DAVIS: Irrationality in Social Life. PART 6 RELATIVISM AND UNIVERSALS. John SKORUPSKI: The Post-Modern Hume: Ernest Gellner's 'Enlightenment Fundamentalism'. John WETTERSTEN: Ernest Gellner: A Wittgensteinian Rationalist. Ian JARVIE: Gellner's Positivism. Raymond BOUDON: Relativising Relativism: When Sociology Refutes the Sociology of Science. Rod AYA: The Devil in Social Anthropology; or, the Empiricist Exorcist; or, the Case Against Cultural Relativism. PART 7 PHILOSOPHY OF HISTORY. William MCNEILL: A Swan Song for British Liberalism? Andrus PARK: Gellner and the Long Trends of History. Eero LOONE: Marx, Gellner, Power. Rosaire LANGLOIS: Coercion, Cognition and Production: Gellner's Challenge to Historical Materialism and Postmodernism. Ernest GELLNER: Reply to Critics. Ian JARVIE: Complete Bibliography of Gellner's Work. Name index. Subject index. (shrink)

The overall goal of this essay is to explore the initial findings of neuroscientific research on meditation; in doing so, the essay also suggests potential avenues of further inquiry. The essay consists of three sections that, while integral to the essay as a whole, may also be read independently. The first section, “Defining Meditation,” notes the need for a more precise understanding of meditation as a scientific explanandum. Arguing for the importance of distinguishing the particularities of various traditions, the section (...) presents the theory of meditation from the paradigmatic perspective of Buddhism, and it discusses the difficulties encountered when working with such theories. The section includes an overview of three practices that have been the subject of research, and it.. (shrink)

The inaugural title in the new, Open Access series BSPS Open, The Material Theory of Induction will initiate a new tradition in the analysis of inductive inference. The fundamental burden of a theory of inductive inference is to determine which are the good inductive inferences or relations of inductive support and why it is that they are so. The traditional approach is modeled on that taken in accounts of deductive inference. It seeks universally applicable schemas or rules or a single (...) formal device, such as the probability calculus. After millennia of halting efforts, none of these approaches has been unequivocally successful and debates between approaches persist. The Material Theory of Induction identifies the source of these enduring problems in the assumption taken at the outset: that inductive inference can be accommodated by a single formal account with universal applicability. Instead, it argues that that there is no single, universally applicable formal account. Rather, each domain has an inductive logic native to it. Which that is, and its extent, is determined by the facts prevailing in that domain. Paying close attention to how inductive inference is conducted in science and copiously illustrated with real-world examples, The Material Theory of Induction will initiate a new tradition in the analysis of inductive inference. (shrink)

An infinite lottery machine is used as a foil for testing the reach of inductive inference, since inferences concerning it require novel extensions of probability. Its use is defensible if there is some sense in which the lottery is physically possible, even if exotic physics is needed. I argue that exotic physics is needed and describe several proposals that fail and at least one that succeeds well enough.

Contrary to formal theories of induction, I argue that there are no universal inductive inference schemas. The inductive inferences of science are grounded in matters of fact that hold only in particular domains, so that all inductive inference is local. Some are so localized as to defy familiar characterization. Since inductive inference schemas are underwritten by facts, we can assess and control the inductive risk taken in an induction by investigating the warrant for its underwriting facts. In learning more facts, (...) we extend our inductive reach by supplying more localized inductive inference schemes. Since a material theory no longer separates the factual and schematic parts of an induction, it proves not to be vulnerable to Hume's problem of the justification of induction. (shrink)

The essays in this volume are concerned with our everyday and developed scientific systems of explanation of human behavior in terms of beliefs, attitudes,...

John D. Caputo explores the very roots of religious thinking in this thought-provoking book. Compelling questions come up along the way: 'What do I love when I love my God?' and 'What can Star Wars tell us about the contemporary use of religion?' Why is religion for many a source of moral guidance in a postmodern, nihilistic age? Is it possible to have 'religion without religion'? Drawing on contemporary images of religion, such as Robert Duvall's film _The Apostle_, Caputo (...) also provides some fascinating and imaginative insights into religious fundamentalism. (shrink)

At the age of sixteen, Einstein imagined chasing after a beam of light. He later recalled that the thought experiment had played a memorable role in his development of special relativity. Famous as it is, it has proven difficult to understand just how the thought experiment delivers its results. It fails to generate problems for an ether-based electrodynamics. I propose that Einstein’s canonical statement of the thought experiment from his 1946 “Autobiographical Notes,” makes most sense not as an argument against (...) ether-based electrodynamics, but as an argument against “emission” theories of light. (shrink)

I give an informal outline of the hole argument which shows that spacetime substantivalism leads to an undesirable indeterminism in a broad class of spacetime theories. This form of the argument depends on the selection of differentiable manifolds within a spacetime theory as representing spacetime. I consider the conditions under which the argument can be extended to address versions of spacetime substantivalism which select these differentiable manifolds plus some further structure to represent spacetime. Finally, I respond to the criticisms of (...) Tim Maudlin and Jeremy Butterfield. (shrink)

Thought experiments in science are merely picturesque argumentation. I support this view in various ways, including the claim that it follows from the fact that thought experiments can err but can still be used reliably. The view is defended against alternatives proposed by my cosymposiasts.

Preface: This volume originated in a conference on "The Place of Thought Experiments in Science and Philosophy" which was organized by us and held at the Center for Philosophy of Science at the University of Pittsburgh, April 18-20, 1986. The idea behind this conference was to encourage philosophers and scientists to talk to each other about the role of thought experiments in their various disciplines. These papers were either written for the conference, or were written after it by commentators and (...) other participants.... We hope that this volume will be of use to other philosophers and scientists who are interested in thought experiments, as well as inspire more work in this area.... (shrink)

In these spirited essays, John D. Caputo continues the project he launched with Radical Hermeneutics of making hermeneutics and deconstruction work together.

"Against Ethics is beautifully written, clever, learned, thought-provoking, and even inspiring." —Theological Studies "Writing in the form of his ideas, Caputo offers the reader a truly exquisite reading experience.... his iconic style mirrors a truly refreshing honesty that draws the reader in to play." —Quarterly Journal of Speech "Against Ethics is, in my judgment, one of the most important works on philosophical ethics that has been written in recent years.... Caputo speaks with a passion and a concern that are rare (...) in academic philosophy. His profound sense of humor deepens the passion of the viewpoints he develops." —Mark C. Taylor "Obligation happens!" declares Caputo in this brilliant and witty postmodern critique of ethics, framed as a contemporary restaging of Kierkegaard’s Fear and Trembling. (shrink)

Pushing past the constraints of postmodernism which cast "reason" and"religion" in opposition, God, the Gift, and Postmodernism, seizes the opportunity to question the authority of "the modern" and open the limits of possible experience, including the call to religious experience, as a new millennium approaches. Jacques Derrida, the father of deconstruction, engages with Jean-Luc Marion and other religious philosophers to entertain questions about intention, givenness, and possibility which reveal the extent to which deconstruction is structured like religion. New interpretations of (...) Kant, Heidegger, Husserl, and Derrida emerge from essays and discussions with distinguished philosophers and theologians from the United States and Europe. The result is that God, the Gift, and Postmodernism elaborates a radical phenomenology that stretches the limits of its possibility and explores areas where philosophy and religion have become increasingly and surprisingly convergent. Contributors include: John D. Caputo, John Dominic Crossan, Jacques Derrida, Robert Dodaro, Richard Kearney, Jean-Luc Marion, Frangoise Meltzer, Michael J. Scanlon, Mark C. Taylor, David Tracy, Merold Westphal and Edith Wyschogrod. (shrink)

"This is a remarkable book: wide-ranging, resonant, and well-written; it is also reflective and personable, warm and engaging." —Philosophy and Literature "With this book Caputo takes his place firmly as the foremost American, continental post-modernist... " —International Philosophical Quarterly "One cannot but be impressed by the scope of Radical Hermeneutics." —Man and World "Caputo’s study is stunning in its scope and scholarship." —Robert E. Lauder, St. John’s University, The Thomist For John D. Caputo, hermeneutics means radical thinking without (...) transcendental justification: attending to the ruptures and irregularities in existence before the metaphysics of presence has a chance to smooth them over. Radical Hermeneutics forges a closer collaboration between hermeneutics and deconstruction than has previously been attempted. (shrink)

Part I. Gnosticism and other religious movements of antiquity -- part II. Crossing boundaries : Gnosticism and Platonism.

Constructivists, such as Harvey Brown, urge that the geometries of Newtonian and special relativistic spacetimes result from the properties of matter. Whatever this may mean, it commits constructivists to the claim that these spacetime geometries can be inferred from the properties of matter without recourse to spatiotemporal presumptions or with few of them. I argue that the construction project only succeeds if constructivists antecedently presume the essential commitments of a realist conception of spacetime. These commitments can be avoided only by (...) adopting an extreme form of operationalism. (shrink)

It is argued that neither the "theory-informity" of observations nor the Quine-Duhem thesis pose any in principle threat to the objectivity of theory evaluation. The employment of exploratory theories does not generate incommensurability, but on the contrary is responsible for the mensurability and commensurability of explanatory theories, since exploratory theories enable scientists to make observations which are critical in the evaluation of explanatory theories. The employment of exploratory theories and other auxiliary hypotheses does not enable a theory to always accommodate (...) recalcitrant observations to preserve evidential equivalence with a rival theory. Explanatory theories become rapidly degenerating if exploratory theories or other auxiliary hypotheses which inform the original confirmation base are modified to accommodate recalcitrant observations. (shrink)

In 15 insightful essays, Jacques Derrida and an international group of scholars of religion explore postmodern thinking about God and consider the nature of forgiveness in relation to the paradoxes of the gift. Among the themes addressed by contributors are the possibilities of imagining God as unthinkable, imagining God as non-patriarchal, imagining a return to Augustine, and imagining an age in which praise is far more important than narrative. Questioning God moves readers beyond the parameters of metaphysical reason and modernist (...) rationality as it attempts to think the questions of God and forgiveness in a postmodernist context. Contributors include John D. Caputo, Jacques Derrida, Mark Dooley, Francis Schüssler Fiorenza, Robert Gibbs, Jean Greisch, Kevin Hart, Richard Kearney, Cleo McNelly Kearns, John Milbank, Regina M. Schwartz, Michael J. Scanlon, and Graham Ward. Indiana Series in the Philosophy of Religion—Merold Westphal, general editor. (shrink)

In a formal theory of induction, inductive inferences are licensed by universal schemas. In a material theory of induction, inductive inferences are licensed by facts. With this change in the conception of the nature of induction, I argue that the celebrated “problem of induction” can no longer be set up and is thereby dissolved. Attempts to recreate the problem in the material theory of induction fail. They require relations of inductive support to conform to an unsustainable, hierarchical empiricism.

Our likes and dislikes--our senses and sensibilities--did not fall ready-made from the sky, argues internationally acclaimed author John D. Barrow. We know we enjoy a beautiful painting or a passionate symphony, but what we don't necessarily understand is that these experiences conjure up latent instincts laid down and perpetuated over millions of years. Now, in The Artful Universe, Barrow explores the close ties between our aesthetic appreciation and the basic nature of the Universe, challenging the commonly held view that (...) our sense of beauty is entirely free and unfettered. Barrow argues that the laws of the Universe, its environments and its astronomical appearance, have imprinted themselves upon our thoughts and actions in subtle and unexpected ways. Why do we like certain types of art or music? What games and puzzles do we find challenging? Why do so many myths and legends have common elements? Who created the cornucopia of constellations in the night sky? And why? In this eclectic and entertaining survey, Barrow answers these questions and more as he explains how the landscape of the Universe has influenced the development of philosophy and mythology, and how millions of years of evolutionary history have fashioned our attraction to certain patterns of sound and color. Barrow casts the story of human creativity and thought in a fascinating light, considering such diverse topics as our instinct for language, the origins and uses of color in Nature, why we divide time into intervals as we do, the sources of our appreciation of landscape painting, and whether computer-generated fractal art is really art. Barrow reconsiders the question of whether intelligent extraterrestrial life exists, showing that the benefits (and even the likelihood) that might follow from the discovery of life on other worlds could be very different from what we might have been led to expect. Remarkably, we find that some of the properties of the Universe that are essential for the existence of any form of life play a key role in determining psychological and religious responses to the Cosmos. Drawing on a wide variety of examples, from the theological questions raised by St. Augustine and C.S. Lewis to the relationship between the pure math of Pythagoras and the music of the Beatles, The Artful Universe covers new ground and enters a wide-ranging debate about the meaning and significance of the links between art and science. It will change our view of the creation of art and the way we see the world in which we live. (shrink)

In Norton(2003), it was urged that the world does not conform at a fundamental level to some robust principle of causality. To defend this view, I now argue that the causal notions and principles of modern physics do not express some universal causal principle, brought to light by discoveries in physics. Rather they merely assert that, according to relativity theory, spacetime has an invariant velocity, that of light; and that theories of matter admit no propagations faster than light.

This introduction to the philosophy of social psychological science repudiates traditional empiricist and hermeneutical accounts, advancing instead a realist philosophy that stresses the social dimensions of mind and action.

iinstein oered the prin™iple of gener—l ™ov—ri—n™e —s the fund—ment—l physi™—l prin™iple of his gener—l theory of rel—tivityD —nd —s responsi˜le for extending the prin™iple of rel—tivity to —™™eler—ted motionF „his view w—s disputed —lmost immedi—tely with the ™ounterE™l—im th—t the prin™iple w—s no rel—tivity prin™iple —nd w—s physi™—lly v—™uousF „he dis—greeE ment persists tod—yF „his —rti™le reviews the development of iinstein9s thought on gener—l ™ov—ri—n™eD its rel—tion to the found—tions of gener—l rel—tivity —nd the evolution of the ™ontinuing de˜—te (...) over his viewpointF.. (shrink)

In a fair, infinite lottery, it is possible to conclude that drawing a number divisible by four is strictly less likely than drawing an even number; and, with apparently equal cogency, that drawing a number divisible by four is equally as likely as drawing an even number.

What is possible, according to the empiricist conception, is what our evidence positively allows; and what is necessary is what it compels. These notions, along with logical possibility, are the only defensible notions of possibility and necessity. In so far as nomic and metaphysical possibilities are defensible, they fall within empirical possibility. These empirical conceptions are incompatible with traditional possible world semantics. Empirically necessary propositions cannot be defined as those true in all possible worlds. There can be empirical possibilities without (...) empirical necessities. The duality of possibility and necessity can be degenerate and can even be falsified. (shrink)

A Greenberger, Horne and Zeilinger - type construction is realized in the position properties of three particles whose wave functions are distributed over three two - chambered boxes. The same system is modeled more realistically using three spatially separated, singly ionized hydrogen molecules.

After examining the ways in which Newman employed the tools of rhetoric in his Apologia pro Vita Sua in response to Charles Kingsley’s charges against him, this essay charts Newman’s use of his personal testimony to proclaim the Gospel and defend the Catholic Faith and concludes with an analysis of the strengths and potential weaknesses of his approach.

Landauer’s principle is the loosely formulated notion that the erasure of n bits of information must always incur a cost of k ln n in thermodynamic entropy. It can be formulated as a precise result in statistical mechanics, but for a restricted class of erasure processes that use a thermodynamically irreversible phase space expansion, which is the real origin of the law’s entropy cost and whose necessity has not been demonstrated. General arguments that purport to establish the unconditional validity of (...) the law fail. They turn out to depend on the illicit formation of a canonical ensemble from memory devices holding random data. To exorcise Maxwell’s demon one must show that all candidate devices—the ordinary and the extraordinary—must fail to reverse the second law of thermodynamics. The theorizing surrounding Landauer’s principle is too fragile and too tied to a few specific examples to support such general exorcism. Charles Bennett’s recent extension of Landauer’s principle to the merging of computational paths fails for the same reasons as trouble the original principle. (shrink)

John Barrow is increasingly recognized as one of our most elegant and accomplished science writers, a brilliant commentator on cosmology, mathematics, and modern physics. Barrow now tackles the heady topic of impossibility, in perhaps his strongest book yet. Writing with grace and insight, Barrow argues convincingly that there are limits to human discovery, that there are things that are ultimately unknowable, undoable, or unreachable. He first examines the limits on scientific inquiry imposed by the deficiencies of the human mind: (...) our brain evolved to meet the demands of our immediate environment, Barrow notes, and much that lies outside this small circle may also lie outside our understanding. Barrow investigates practical impossibilities, such as those imposed by complexity, uncomputability, or the finiteness of time, space, and resources. Is the universe finite or infinite? Can information be transmitted faster than the speed of light? The book also examines the deeper theoretical restrictions on our ability to know, including Godel's theorem--which proved that there were things that could not be proved--and Arrow's Impossibility theorem about democratic voting systems. Finally, having explored the limits imposed on us from without, Barrow considers whether there are limits we should impose upon ourselves. For instance, if the secrets of the atom are to be found only by recreating extreme environments at great financial cost, just how much should we devote to that quest? Weaving together this intriguing tapestry, he illuminates some of the most profound questions of science, from the possibility of time travel to the very structure of the universe. (shrink)

In the sixth section of his light quantum paper of 1905, Einstein presented the miraculous argument, as I shall call it. Pointing out an analogy with ideal gases and dilute solutions, he showed that the macroscopic, thermodynamic properties of high frequency heat radiation carry a distinctive signature of finitely many, spatially localized, independent components and so inferred that it consists of quanta. I describe how Einstein’s other statistical papers of 1905 had already developed and exploited the idea that the ideal (...) gas law is another macroscopic signature of finitely many, spatially localized, independent components and that these papers in turn drew on his first two, “worthless” papers of 1901 and 1902 on intermolecular forces. However, while the ideal gas law was a secure signature of independence, it was harder to use as an indicator that there are finitely many components and that they are spatially localized. Further, since his analysis of the ideal gas law depended on the assumption that the number of components was fixed, its use was precluded for heat radiation, whose component quanta vary in number in most processes. So Einstein needed and found another, more powerful signature of discreteness applicable to heat radiation and which indicated all these properties. It used one of the few processes, volume fluctuation, in which heat radiation does not alter the number of quanta. (shrink)

Most bioethicists and professional medical societies condemn the practice of ?slow codes.? The American College of Physicians ethics manual states, ?Because it is deceptive, physicians or nurses should not perform half-hearted resuscitation efforts (?slow codes?).? A leading textbook calls slow codes ?dishonest, crass dissimulation, and unethical.? A medical sociologist describes them as ?deplorable, dishonest and inconsistent with established ethical principles.? Nevertheless, we believe that slow codes may be appropriate and ethically defensible in situations in which cardiopulmonary resuscitation (CPR) is likely (...) to be ineffective, the family decision makers understand and accept that death is inevitable, and those family members cannot bring themselves to consent or even assent to a do-not-resuscitate (DNR) order. In such cases, we argue, physicians may best serve both the patient and the family by having a carefully ambiguous discussion about end-of-life options and then providing resuscitation efforts that are less vigorous or prolonged than usual. (shrink)