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  1. Yuri Balashov (1994). Uniformitarianism in Cosmology: Background and Philosophical Implications of the Steady-State Theory. Studies in History and Philosophy of Science Part A 25 (6):933-958.
    Philosophical considerations have been essentially involved in the origin and development of the steady-state cosmological theory (SST). These considerations include an explicit uniformitarian methodology and implicit metaphysical views concerning the status of natural laws in a changing universe. I shall examine the foundations of SST by reconstructing its early history. Whereas the strong uniformitarian methodology of SST found no support in the subsequent development of cosmology, the idea of a possible influence the global structure of the universe may have on (...)
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  2. Michael Barany (2013). Hawking Incorporated: Stephen Hawking and the Anthropology of the Knowing Subject. [REVIEW] British Journal for the History of Science 46 (3):544-546.
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  3. Peter G. Bergmann (1970). Cosmology as a Science. Foundations of Physics 1 (1):17-22.
    In recent years, observational techniques at cosmological distances have been sufficiently improved that cosmology has become an empirical science, rather than a field for unchecked speculation. There remains the fact that its object, the whole universe, exists only once; hence, we are unable to separate “general” features from particular aspects of “our” universe. This might not be a serious drawback if we were justified in the belief that presently accepted laws of nature remain valid on the cosmological scale. In the (...)
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  4. Jeremy Butterfield (2014). On Under-Determination in Cosmology. Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 46 (1):57-69.
    I discuss how modern cosmology illustrates under-determination of theoretical hypotheses by data, in ways that are different from most philosophical discussions. I emphasise cosmology's concern with what data could in principle be collected by a single observer ; and I give a broadly sceptical discussion of cosmology's appeal to the cosmological principle as a way of breaking the under-determination .I confine most of the discussion to the history of the observable universe from about one second after the Big Bang, as (...)
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  5. Robert J. Deltete & Reed A. Guy (1997). Hartle-Hawking Cosmology and Unconditional Probabilities. Analysis 57 (4):304–315.
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  6. Timothy E. Eastman (2007). Cosmic Agnosticism. Process Studies 36 (2):181-197.
    This paper surveys some scientific issues in physical cosmology and concludes that no current model in cosmology adequately meets all key observations. Scholars in process thought are making important contributions in both metaphysics and philosophical cosmology, independent of the outcome of debates in physical cosmology. Such scholars are advised to be very cautious when using hypotheses currently arising from contemporary cosmology.
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  7. G. F. R. Ellis (1989). A History of Cosmology 1917-1955. In D. Howard & John Stachel (eds.), Einstein and the History of General Relativity. Birkhäuser 367--431.
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  8. Ely Ely (1942). Aird's Theism and Cosmology. [REVIEW] Philosophy and Phenomenological Research 3:360.
  9. Sara Schechner Genuth & M. J. Duck (1999). Book Reviews-Astronomy and Cosmology, Space and Time-Comets, Popular Culture, and the Birth of Modern Cosmology. Annals of Science 56 (2):216-216.
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  10. Ian Hacking (2013). Hawking Incorporated: Stephen Hawking and the Anthropology of the Knowing Subject. Common Knowledge 19 (3):553-554.
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  11. Ian Hacking (2013). Hawking Incorporated: Stephen Hawking and the Anthropology of the Knowing Subject by Hélène Mialet (Review). Common Knowledge 19 (3):553-554.
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  12. Sasan Haghighi (2012). Einstein Legacy: Time Dilation. In Tu Delft University Scientific Association Delft.
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  13. Pamela M. Huby (1973). Cosmology and Infinity. Philosophy 48 (184):186 - 187.
    Mr Newton-Smith and Mr Boyce, in discussion notes in the January 1972 number of Philosophy , have raised a number of interesting points about my original paper. But I feel that they have not gone beyond a simple denial of the central argument, which is to be found on pp. 124–126 and 128–130 of the April 1971 number, and that much of what they say therefore fails by petitio.
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  14. G. Kubler (1984). Pre-Columbian Pilgrimages in Mesoamerica. Diogenes 32 (125):11-23.
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  15. John Laird (1943). Theism and Cosmology. Philosophical Review 52 (3):314-316.
  16. A. R. Louch (1971). Creation and Cosmology. Journal of the History of Philosophy 9 (1):126-127.
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  17. Ernam Mcmullin (1955). Problem : Realism in Modern Cosmology. Proceedings and Addresses of the American Philosophical Association 29:137.
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  18. Milton K. Munitz (1954). Creation and the "New" Cosmology. British Journal for the Philosophy of Science 5 (17):32-46.
  19. David S. Oderberg (2003). The Beginning of Existence. International Philosophical Quarterly 43 (2):145-157.
    Central to recent debate over the Kalam Cosmological Argument, and over the origin of the universe in general, has been the issue of whether the universe began to exist and, if so, how this is to be understood. Adolf Grünbaum has used two cosmological models as a basis for arguing that the universe did not begin to exist according to either of them. Concentrating in this paper on the second (“open interval”) model, I argue that he is wrong on both (...)
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  20. Robert C. Pollock (1943). Theism and Cosmology. Thought: A Journal of Philosophy 18 (2):344-345.
  21. Michael J. Puett (2002). To Become a God: Cosmology, Sacrifice, and Self-Divinization in Early China. Distributed by Harvard University Press.
    This wide-ranging book reconstructs this debate and places within their contemporary contexts the rival claims concerning the nature of the cosmos and the ...
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  22. M. E. C. Raul Valadez Azua (1992). The Man-Fauna Relationship in Mesoamerica Before and After the Europeans. Diogenes 40 (159):51-56.
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  23. M. E. C. Raul Valadez Azua (1992). The Man-Fauna Relationship in Mesoamerica Before and After the Europeans. Diogenes 40 (159):51-56.
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  24. Fulton J. Sheen (1942). Theism and Cosmology. New Scholasticism 16 (2):174-176.
  25. Quentin Smith (1994). Stephen Hawking's Cosmology and Theism. Analysis 54 (4):236-243.
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  26. Jan Such (2007). The Peculiar Status of Cosmology As a Science. The Proceedings of the Twenty-First World Congress of Philosophy 5:73-80.
    In this essay I shall try to offer an outline of an answer to the question of which subject matter and which methodological peculiarities of cosmology caused cosmology only in this century to be transformed into one of the scientific branches of physics in spite of the fact that cosmological considerations on the Universe, and particularly on its origin, are present in the most archaic cultures and so belong to some of the oldest springs of human thought.
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  27. R. Valdezazua (1992). The Man-Fauna Relationship in Mesoamerica Before and After the Europeans. Diogenes 159:51-56.
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  28. Theodore Wolf (1942). Theism and Cosmology. Modern Schoolman 19 (4):78-78.
  29. Drago Đurić (2012). Cosmological Argument for a/Theism: Craig's and Smith's Interpretation of Big Bang Cosmology. Theoria 55 (3):81-97.
Extraterrestial Life and Intelligence
  1. John C. Baez (1989). Is Life Improbable? Foundations of Physics 19 (1):91-95.
    E. P. Wigner 's argument that the probability of the existence of self-reproducing units, e.g., organisms, is zero according to standard quantum theory is stated and analyzed. Theorems are presented which indicate that Wigner 's mathematical result in fact should not be interpreted as asserting the improbability of self-reproducing units.
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  2. Oleg Bazaluk (ed.) (2010). Philosophy and Cosmology 2010 (The Journal of International Society of Philosophy and Cosmology (ISPC) ). ISPC.
    The Journal «Philosophy and Cosmology» (ISSN 2307-3705) was established by Oleg Bazaluk as a press organ of International Society of Philosophy and Cosmology at 2004. This Society was established in the setting of Pereyaslav-Khmelnitskiy State Pedagogical University. Initially the Journal was printed as a special edition of Ukrainian philosophical journal «Sententiae» (one’s Chief Editor is Oleg Khoma) and covered academic scientific, philosophical and amateur researches of the space problematic. Since 2008, Journal «Philosopy and Cosmology» is an independent printed issue at (...)
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  3. Oleg Bazaluk (ed.) (2009). Philosophy and Cosmology 2009 (The Journal of International Society of Philosophy and Cosmology (ISPC) ). ISPC.
    Philosophy and Cosmology is an open access, peer-reviewed and refereed journal that focuses on theoretical and conceptual problems and issues in philosophical and cosmological research. Philosophy and Cosmology is published by International Society of Philosophy and Cosmology. The objective of Philosophy and Cosmology is to promote exchange and collaboration among philosophers, social, technical and natural science researchers throughout the world. In pursuit of this objective the journal not only publishes high quality research papers but also ensures that the published papers (...)
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  4. Oleg Bazaluk (ed.) (2008). Philosophy and Cosmology 2008 (The Journal of International Society of Philosophy and Cosmology (ISPC) ). ISPC.
    Philosophy and Cosmology is an open access, peer-reviewed and refereed journal that focuses on theoretical and conceptual problems and issues in philosophical and cosmological research. Philosophy and Cosmology is published by International Society of Philosophy and Cosmology. The objective of Philosophy and Cosmology is to promote exchange and collaboration among philosophers, social, technical and natural science researchers throughout the world. In pursuit of this objective the journal not only publishes high quality research papers but also ensures that the published papers (...)
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  5. Andrea Croce Birch (1991). Physical Cosmology and Philosophy. Review of Metaphysics 44 (3):646-647.
  6. William Lane Craig (1994). A Response to Grünbaum on Creation and Big Bang Cosmology. Philosophia Naturalis 31 (2):247.
  7. Guy Kahane (2013). Our Cosmic Insignificance. Noûs 47 (2):745-772.
    The universe that surrounds us is vast, and we are so very small. When we reflect on the vastness of the universe, our humdrum cosmic location, and the inevitable future demise of humanity, our lives can seem utterly insignificant. Many philosophers assume that such worries about our significance reflect a banal metaethical confusion. They dismiss the very idea of cosmic significance. This, I argue, is a mistake. Worries about cosmic insignificance do not express metaethical worries about objectivity or nihilism, and (...)
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  8. André Kukla (2008). The One World, One Science Argument. British Journal for the Philosophy of Science 59 (1):73-88.
    The one world, one science argument (so named by Rescher) is advanced by Carl Sagan and others to support the thesis that we will be able to learn to converse with intelligent extraterrestrials if and when we encounter them. The prima facie obstacle to extraterrestrial communication is that the aliens’ culture and geography are bound to be so different from ours that we would find it extremely difficult, if not practically impossible, to find a common topic on which we can (...)
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  9. Alan Marshall (1993). Ethics and the Extraterrestrial Environment. Journal of Applied Philosophy 10 (2):227-236.
  10. Stephen Mooney, The Ultimate Paradigm of Science.
  11. Vincent C. Müller & Nick Bostrom (2014). Future Progress in Artificial Intelligence: A Poll Among Experts. AI Matters 1 (1):9-11.
    [This is the short version of: Müller, Vincent C. and Bostrom, Nick (forthcoming 2016), ‘Future progress in artificial intelligence: A survey of expert opinion’, in Vincent C. Müller (ed.), Fundamental Issues of Artificial Intelligence (Synthese Library 377; Berlin: Springer).] - - - In some quarters, there is intense concern about high–level machine intelligence and superintelligent AI coming up in a few dec- ades, bringing with it significant risks for human- ity; in other quarters, these issues are ignored or considered science (...)
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  12. Jack Sarfatti, Progress in Post-Quantum Theory.
    David Bohm, in his "causal theory", made the correct Hegelian synthesis of Einstein's thesis that there is a "there" there, and Bohr's antithesis of "thinglessness" (Nick Herbert’s term). Einstein was a materialist and Bohr was an idealist. Bohm showed that quantum reality has both. This is “physical dualism” (my term). Physical dualism may be a low energy approximation to a deeper monism of cosmic consciousness called "the super-implicate order" (Bohm and Hiley’s term), “pregeometry” (Wheeler’s term), “substratum” (Dirac’s term), “funda-MENTAL space” (...)
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  13. Charles Tandy (ed.) (2006). Death and Anti-Death, Volume 4: Twenty Years After De Beauvoir, Thirty Years After Heidegger. Palo Alto: Ria University Press.
    Volume Four, as indicated by the anthology's subtitle, is in honor of Simone de Beauvoir (1908-1986) and Martin Heidegger (1889-1976). The chapters do not necessarily mention Simone de Beauvoir or Martin Heidegger. The 16 chapters (by professional philosophers and other professional scholars) are directed to issues related to death, life extension, and anti-death. Most of the 400-plus pages consist of scholarship unique to this volume. Includes index. -/- -/- The titles of the 16 chapters are as follows: -/- -/- 1. (...)
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  14. Lee F. Werth (1998). The Anthropocentric Predicament and the Search for Extra-Terrestrial Intelligence (the Universe as Seen Through Our Eyes Darkly). Journal of Applied Philosophy 15 (1):83–88.
    Concepts from evolutionary biology are conjoined with a Kantian‐ and Nietzschian‐based critique to demonstrate that our human concepts and perspectives are hopelessly ‘earthbound.’ Unless the caprice of evolutionary biology on some Earth‐like planet replicates the evolutionary history of Earth, we shall not recognise alien intelligence. To suggest that another planet is likely to produce a recognisable intelligence because its evolutionary history is similar to ours is simply absurd, but will seem absurd only to those with a knowledge of bio‐evolution, an (...)
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Why is there Something?
  1. Leslie Armour (1987). Values, God, and the Problem About Why There is Anything at All. Journal of Speculative Philosophy 1 (2):147 - 162.
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  2. J. F. Bannan (2006). Why There is Something Rather Than Nothing. Review of Metaphysics 59 (3):679-680.
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  3. Oleg Bazaluk (ed.) (2011). Philosophy and Cosmology 2011 (The Journal of International Society of Philosophy and Cosmology (ISPC) ). ISPC.
    Philosophy and Cosmology is an open access, peer-reviewed and refereed journal that focuses on theoretical and conceptual problems and issues in philosophical and cosmological research. Philosophy and Cosmology is published by International Society of Philosophy and Cosmology. The objective of Philosophy and Cosmology is to promote exchange and collaboration among philosophers, social, technical and natural science researchers throughout the world. In pursuit of this objective the journal not only publishes high quality research papers but also ensures that the published papers (...)
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  4. Oleg Bazaluk (ed.) (2010). Philosophy and Cosmology 2010 (The Journal of International Society of Philosophy and Cosmology (ISPC) ). ISPC.
    The Journal «Philosophy and Cosmology» (ISSN 2307-3705) was established by Oleg Bazaluk as a press organ of International Society of Philosophy and Cosmology at 2004. This Society was established in the setting of Pereyaslav-Khmelnitskiy State Pedagogical University. Initially the Journal was printed as a special edition of Ukrainian philosophical journal «Sententiae» (one’s Chief Editor is Oleg Khoma) and covered academic scientific, philosophical and amateur researches of the space problematic. Since 2008, Journal «Philosopy and Cosmology» is an independent printed issue at (...)
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  5. Oleg Bazaluk (ed.) (2009). Philosophy and Cosmology 2009 (The Journal of International Society of Philosophy and Cosmology (ISPC) ). ISPC.
    Philosophy and Cosmology is an open access, peer-reviewed and refereed journal that focuses on theoretical and conceptual problems and issues in philosophical and cosmological research. Philosophy and Cosmology is published by International Society of Philosophy and Cosmology. The objective of Philosophy and Cosmology is to promote exchange and collaboration among philosophers, social, technical and natural science researchers throughout the world. In pursuit of this objective the journal not only publishes high quality research papers but also ensures that the published papers (...)
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  6. Oleg Bazaluk (ed.) (2008). Philosophy and Cosmology 2008 (The Journal of International Society of Philosophy and Cosmology (ISPC) ). ISPC.
    Philosophy and Cosmology is an open access, peer-reviewed and refereed journal that focuses on theoretical and conceptual problems and issues in philosophical and cosmological research. Philosophy and Cosmology is published by International Society of Philosophy and Cosmology. The objective of Philosophy and Cosmology is to promote exchange and collaboration among philosophers, social, technical and natural science researchers throughout the world. In pursuit of this objective the journal not only publishes high quality research papers but also ensures that the published papers (...)
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  7. Oleg Bazaluk (2003). T I M E in the Light of a New Cosmological Conception. Porogi.
    This small book continues the theoretical study on the structure of the universe. It examines the category of “time” in the light of a new cosmological model proposed by the author in his book “The Origin of Mankind”. It is generally accepted that after researches of A. Einstein, А. Minkovsky and others space and time are considered in their interrelation, as the continuum. Nevertheless, the category of “time” is still a bone of contention and a cause of a great deal (...)
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