Samuel Alexander was an important figure in the rise of realism in the early twentieth century. Alongside Moore and Russell he forwarded the cause of realism in England with a systematic exposition of a realist metaphysics in his magnum opus Space, Time and Deity (1920). This volume is a collection of essays on Alexander’s philosophy, ranging from his metaphysics of spacetime, theory of categories, epistemology and account of perception, naturalism, and interpretations of reactions by R.G. Collingwood and John Anderson.

It is argued that according to Aristotle the universe is a single substance with its own form and matter.

Until fairly recently a common way of doing history of science was to pick up an important strand of contemporary scientific thought and to trace its origin back to the philosophical tangle of the scientific revolution. This approach conveniently by-passed the breakdowns of once useful and pervasive theories, and neglected the long intellectual journeys along devious routes. History of science read like a success story; the pioneers who failed were neither dismissed nor excused; they were simply ignored. The historian knew (...) what he was hunting for and he was careful to limit his search to areas where his quarry was sure to be found. This method, which has been dubbed the precursor-view, stands in contrast—albeit, not in opposition—to the contextual method, which aims at a better understanding of the actual thought-processes of the early scientists. On this second view, history of science must not only account for present theories in the light of past developments, it must also assess old theories in terms of the scientist's conceptual framework, and judge them against the background of the world picture of his age. This may lead the historian down the blind alleys of the past, chasing spurious attempts at explaining the nature of physical reality, but it can clear the ground for a less anachronistic interpretation of the emergence of modern science and the actual process of discovery. History of science acts as a winnowing fork, but we cannot suppose that the discoverer himself always separated the wheat from the chaff, and we must be ever wary of equating the dream with the task. (shrink)

Global network research is an exciting new area of social analysis. This book is the first to provide a thorough investigation of global network links across time and space. Robert Holton demonstrates the way in which technological and interpersonal networks organise global society, providing vivid examples from the present and the past. This text gives practical advice on how to research global networks, and brings together leading theory and new evidence on the subject for all students learning about globalisation and (...) contemporary social change. (shrink)

Every civilization has its own worldview that determines its approaches towards subjects such as human beings, nature and God. Most modern humans have tried to control all nature as property. Nature, therefore, was considered as the booty, which should have been used entirely. Now, the modern perspective has revealed problems including emerging and dangerous diseases, resistant bacteria, and extinction of many animals, global warming, climate change; air, sound and light pollution, and so on. The problem is that human beings cannot (...) continue these attitudes as a viable survival strategy. In this paper, using conceptual analysis, we try to explain the epistemic gap regarding the positions of humankind and nature which happened after modernism and then present the image which Ibn ‘Arabī, a traditional sage and philosopher depicted for the integrated world. He developed a comprehensive perspective of the world, considering it as a manifestation of an Existence. He considered humans as the God’s vice-regent who must manage the earth and keep the creatures as God's representative. (shrink)

Compact quantum systems have underlying compact kinematical Lie algebras, in contrast to familiar noncompact quantum systems built on the Weyl-Heisenberg algebra. Pauli asked in the latter case: to what extent does knowledge of the probability distributions in coordinate and momentum space determine the state vector? The analogous question for compact quantum systems is raised, and some preliminary results are obtained.

This is a new release of the original 1960 edition.

Forbidden areas, i.e. areas (sites, cities, countries) that are inaccessible for topographical reasons or especially because of decisions based on political, religious, or other motivations are usually surrounded by an aura of mystery and almost necessarily arouse curiosity. The dream of generations of explorers was to reach Lhasa. An area can be closed not only to outsiders but also to “insiders:” nobody is allowed to leave for the “outside.” The isolation imposed on Japan by the Tokugawa regime was such a (...) two-way seclusion aided, of course, by geographical conditions and hence easily enforceable. It has been suggested, perhaps not quite seriously, that the famous Chinese wall was meant not only to keep out barbarian invaders, but also to prevent Chinese from leaving. That there was some kind of border control is also suggested by the leger, according to which Lao-tse, before disappearing into the west, committed his teaching, the Tao-te-kinq, to writing at the request of the “gatekeeper.” One may well wonder whether there exists another equally influential text written at the behest of a border policeman! (shrink)

In this chapter, Hankinson discusses Aristotle's conceptions of nature, change, and potentiality; the four causes, spontaneity, and chance; teleology and hypothetical necessity; and also Aristotle's account of action, freedom, and responsibility. The choice facing Greek philosopher‐scientists is simple: show how a structured, regular world could arise out of undirected processes, or pursue a teleological explanation, insisting on the activity of divine intelligence in the cosmos. Aristotle, Hankinson writes, pursues a middle way between these options, although, ultimately, Aristotle takes the whole (...) structure of the cosmos to be teleologically organized. Aristotle rejects Plato's metaphysics of perfect hypostasized forms and divinely directed teleology: relying heavily on his concept of phusis or nature, Aristotle makes teleology an internal principle governing the development of natural objects. Aristotle distinguishes four causes or causal factors in explanation: matter, form, agent, and end, and he distinguishes sharply between regular natural events that can be explained by means of these causes, and chance events, which do not admit full explanation. (shrink)

In this chapter, Hankinson discusses the origins of syncretism, or the growing convergence of Platonism, Aristotelianism, and Stoicism, focusing mainly on the Old Academy Platonists Speusippus and Xenocrates, the empiricist Stoic Posidonius, the lapsed sceptic Antiochus, and the orthodox Aristotelian Alexander of Aphrodisias. Hankinson also discusses Eudorus, Philo of Larissa, and Plutarch, as well as briefly noting the influential Primer on Plato's Doctrines by Alcinous. The importance of the Old Academy is its influence upon the development of later Platonic tradition; (...) Proclus, for instance, credits Xenocrates with a distinction between transcendent and immanent causation that became a central feature of Middle Platonism. Posidonius, a Stoic and Cicero's philosophical mentor, is important to the growing convergence of the schools because he introduced Platonism and Aristotelianism into his account of Stoicism, while Antiochus, a product of Philo of Larissa's sceptical Academy, pursued an eclectic Platonism. Alexander of Aphrodisias was the leading Peripatetic of Alexandria, around the second century ad; he revived an orthodox Aristotelianism, accepting Aristotle's four causes doctrine, and identifying Fate as an efficient cause. (shrink)

Open peer commentary on the article “A Cybernetic Approach to Contextual Teaching and Learning” by Philip Baron. Upshot: I consider implications of Baron’s article on change in university education. In particular, I address the problem of why change happens with difficulty and how the principles and practices of second-order cybernetics that Baron discusses are applicable beyond South Africa to a wide range of situations.

It has recently been argued that God’s causation of human free choices is best understood in light of Aquinas’s teaching on creation. Such a position is attractive because it provides a way of avoiding the compatibilism of classical interpretations of Aquinas. However, this position may be subject to other flaws. In fact, Francisco Suárez explicitly rejects the view that God’s creative causality can be understood either as the divine essence or as a predicamental relation of the created effect to God. (...) The purpose of this essay is to investigate, first, whether Suárez’s view of efficient causality rules out conceptualizing God’s motion of the will in terms of creation, and second, whether it provides a more plausible alternative. I argue on both points that it does not, and that an error common to both Suárez and his sixteenth-century opponents is one reason to conceptualize divine motion as a kind of creation. (shrink)

When first confronted by the Historia Romana of Velleius Paterculus, it is easy for a reader to assume on the basis of the title and the surviving part of the text that it is a history of Rome, albeit a short one. In the following discussion I intend to demonstrate, first, why that initial assumption should be rejected and, secondly, how the work fits into the tradition of Roman historical writing.

In our pursuit of a good life (eubios), both individuals and societies, need to educate themselves on the pursuit of love of life in all domains, self-love, love of others, loving good and love of life. In this paper I reflect on my own journey through growing up in Christchurch, and experiences around the world, that are the basis for that conclusion. In our efforts to pursuit bioethics education we can enhance peaceful and harmonius coexistence in our world, through nurturing (...) good decisions that we should all make. (shrink)