Georg Wilhelm Friedrich Hegel's 'Philosophy of Nature' has often been accused of promoting a view of nature fundamentally at odds with the modern scientific understanding of nature. I show this accusation to be false by pointing to two aspects of Hegel's treatment of nature: its rejection of the 'a priori/a posteriori' distinction, and its connection to Hegel's conception of autonomy as freedom from givenness. I give a reading of Hegel's treatment of the laws of motion (...) along these lines, and I close with some points connecting this reading of Hegel to contemporary philosophy (specifically John McDowell and Catherine Malabou). (shrink)
One of the hardest questions to answer for a (Neo)platonist is to what extent and how the changing and unreliable world of sense perception can itself be an object of scientific knowledge. My dissertation is a study of the answer given to that question by the Neoplatonist Proclus (Athens, 411-485) in his Commentary on Plato’s Timaeus. I present a new explanation of Proclus’ concept of nature and show that philosophy of nature consists of several related subdisciplines matching (...) the ontological stratification of nature. Moreover, I demonstrate that for Proclus philosophy of nature is a science, albeit a hypothetical one, which takes geometry as its methodological paradigm. I also offer an explanation of Proclus’ view of what is later called the mathematization of physics, i.e. the role of the substance of mathematics, as opposed to its method, in explaining the natural world. Finally, I discuss Proclus’ views of the discourse of philosophy of nature and its iconic character. (shrink)
This is a much-needed reissue of the standard English translation of Hegel's Philosophy of Nature, originally published in 1970. The Philosophy of Nature is the second part of Hegel's Encyclopaedia of the Philosophical Sciences, all of which is now available in English from OUP (Part I being his Logic, Part III being his Philosophy of Mind). Hegel's aim in this work is to interpret the varied phenomena of Nature from the standpoint of a dialectical (...) logic. Those who still think of Hegel as a merely a priori philosopher will here find abundant evidence that he was keenly interested in and very well informed about empirical science. The Philosophy of Nature is integral to his philosophical system and deserves the most serious attention. Students and scholars of Hegel and the history of European philosophy will welcome the availability of this important text, which also includes a translation of Hegel's Zusatze or lecture notes. (shrink)
This is a much-needed reissue of the standard English translation of Hegel's Philosophy of Nature, originally published in 1970. The Philosophy of Nature is the second part of Hegel's Encyclopaedia of the Philosophical Sciences, all of which is now available in English from OUP (Part I being his Logic, Part III being his Philosophy of Mind). Hegel's aim in this work is to interpret the varied phenomena of Nature from the standpoint of a dialectical (...) logic. Those who still think of Hegel as a merely a priori philosopher will here find abundant evidence that he was keenly interested in and very well informed about empirical science. The Philosophy of Nature is integral to his philosophical system and deserves the most serious attention. Students and scholars of Hegel and the history of European philosophy will welcome the availability of this important text, which also includes a translation of Hegel's Zusatze or lecture notes. (shrink)
This is the first English translation of Schelling's Ideas for a Philosophy of Nature (first published in 1797 and revised in 1803), one of the most significant works in the German tradition of philosophy of nature and early nineteenth-century philosophy of science. It stands in opposition to the Newtonian picture of matter as constituted by inert, impenetrable particles, and argues instead for matter as an equilibrium of active forces that engage in dynamic polar opposition to (...) one another. In the revisions of 1803 Schelling incorporated this dialectical view into a neo-Platonic conception of an original unity divided upon itself. The text is of more than simply historical interest: its daring and original vision of nature, philosophy, and empirical science will prove absorbing reading for all philosophers concerned with post-Kantian German idealism, for scholars of German Romanticism, and for historians of science. (shrink)
Kant’s use of the terms ‘Nature’ and ‘Providence’ in his essays on history has long puzzled commentators. Kant personifies Nature and Providence in a curious way, by speaking of them as “deciding” to give humankind certain predispositions, “wanting” these to be developed, and “knowing” what is best for humans Moreover, he leaves the relationship between the two terms unclear. In this essay, I argue that Kant’s use of ‘Nature’ and ‘Providence’ can be clarified and explained. Moreover, I (...) show that Kant’s use of the terms is symptomatic of a much more important and not sufficiently appreciated fact about Kant’s philosophy of history, viz., that it fulfils a function in both his theoretical and his practical philosophy. (shrink)
Bringing together the latest scientific advances and some of the most enduring subtle philosophical puzzles and problems, this book collects original historical and contemporary sources to explore the wide range of issues surrounding the nature of life. Selections ranging from Aristotle and Descartes to Sagan and Dawkins are organised around four broad themes covering classical discussions of life, the origins and extent of natural life, contemporary artificial life creations and the definition and meaning of 'life' in its most general (...) form. Each section is preceded by an extensive introduction connecting the various ideas discussed in individual chapters and providing helpful background material for understanding them. With its interdisciplinary perspective, this fascinating collection is essential reading for scientists and philosophers interested in astrobiology, synthetic biology and the philosophy of life. (shrink)
Bringing together the latest scientific advances and some of the most enduring subtle philosophical puzzles and problems, this book collects original historical and contemporary sources to explore the wide range of issues surrounding the nature of life. Selections ranging from Aristotle and Descartes to Sagan and Dawkins are organised around four broad themes covering classical discussions of life, the origins and extent of natural life, contemporary artificial life creations and the definition and meaning of 'life' in its most general (...) form. Each section is preceded by an extensive introduction connecting the various ideas discussed in individual chapters and providing helpful background material for understanding them. With its interdisciplinary perspective, this fascinating collection is essential reading for scientists and philosophers interested in astrobiology, synthetic biology and the philosophy of life. (shrink)
Aside from the Principia and occasional appearances of the Opticks , Newton' writings have remained largely inaccessible to students of philosophy, science, and literature as well as to other readers. This book provides a remedy with wide representation of the interests, problems, and diverse philosophic issues that preoccupied the greatest scientific mind of the seventeenth century. Grouped in sections corresponding to methods, principles, and theological considerations, these selections feature explanatory notes and cross-references to related essays.
Nature as gestalt and melody -- Radical reflection and the resistance of things -- Animality -- The space of intentionality and the orientation of being -- The human-nature chiasm.
Niels Bohr, founding father of modern atomic physics and quantum theory, was as original a philosopher as he was a physicist. This study explores several dimensions of Bohr's vision: the formulation of quantum theory and the problems associated with its interpretation, the notions of complementarity and correspondence, the debates with Einstein about objectivity and realism, and his sense of the infinite harmony of nature. Honner focuses on Bohr's epistemological lesson, the conviction that all our description of nature is (...) dependent on the words we use and the ways we can unambiguously use them. (shrink)
Cambridge English Worldwide offers: - a school-based approach with links to other subject areas throughout the course, and to other classes in different countries - content and concepts related to learners' ages and levels of ability - an organisation based on the realities of teaching English at school: mixed abilities, mixed motivation, time available, and class size - material developed and successfully piloted in collaboration with teachers and classes in many parts of the world. The course consists of six levels: (...) Starter and 1-5. Each level is designed for courses of 40-50 class hours, with optional material to provide for courses of up to 60 hours. Level 4 is for students at an intermediate level. The Class Cassette consists of all the listening exercises in the Student's Book, which include every day conversations, interviews and some readings. (shrink)
This makes The Will to Create accessible to a wide audience, including philosophers, historians of science, and literary theorists, as well as general readers.
Arguing for controversial readings of many of the canonical figures, the book also focuses on lesser-known writers such as Pierre-Sylvain Regis, Nicolas ...
Is it possible to take the enterprise of physics seriously while also holding the belief that the world contains an order beyond the reach of that physics? Is it possible to simultaneously believe in objective laws of nature and in miracles? Is it possible to search for the truths of physics while also acknowledging the limitations of that search as it is carried out by limited human knowers? As a philosopher, as a Christian, and as a participant in the (...) physics of his day, Leibniz had an interesting view that bears on all of these questions. This paper examines the status of laws of nature in Leibniz's philosophy and how the status of these laws fits into his larger philosophical picture of the limits of human knowledge and the wise and omniscient God who created the actual world. (shrink)
John Carroll undertakes a careful philosophical examination of laws of nature, causation, and other related topics. He argues that laws of nature are not susceptible to the sort of philosophical treatment preferred by empiricists. Indeed he shows that emperically pure matters of fact need not even determine what the laws are. Similar, even stronger, conclusions are drawn about causation. Replacing the traditional view of laws and causation requiring some kind of foundational legitimacy, the author argues that these phenomena (...) are inextricably intertwined with everything else. This distinctively clear and detailed discussion of what it is to be a law will be valuable to a broad swathe of philosophers in metaphysics, the philosophy of mind, and the philosophy of science. (shrink)
Preface to paperback edition -- Why Schelling? why naturephilosophy? -- The powers due to becoming: the reemergence of platonic physics in the genetic philosophy -- Antiphysics and neo-Fichteanism -- The natural history of the unthinged -- "What thinks in me is what is outside me". phenomenality, physics and the idea -- Dynamic philosophy, transcendental physics -- Conclusion: transcendental geology.
Causation is important. It is, as Hume said, the cement of the universe, and lies at the heart of our conceptual structure. Causation is one of the most fundamental tools we have for organizing our apprehension of the external world and ourselves. But philosophers' disagreement about the correct interpretation of causation is as limitless as their agreement about its importance. The history of attempts to elucidate the nature of this concept and to situate it with respect to other fundamental (...) concepts is almost as long as the history of philosophy itself. In this first English translation of Causalite; et lois de la nature Max Kistler seeks to reconstruct a unified concept of causation that is general enough to adequately deal with both elementary physical processes and the macroscopic level of phenomena we encounter in everyday life. It will be of great interest to philosophers of science and metaphysics; and also to students and scholars of philosophy of mind where concepts of causation and law play a prominent role. (shrink)
In this paper, I offer a systematic inquiry into the significance of Nietzsche’s philosophy to environmental ethics. Nietzsche’s philosophy of nature is, I believe, relevant today because it makes explicit a fundamental ambiguity that is also characteristic of our current understanding of nature. I show how the current debate between traditional environmental ethics and postmodern environmental philosophycan be interpreted as a symptom of this ambiguity. I argue that, in light of Nietzsche’s critique of morality, environmental ethics (...) is a highly paradoxical project. According to Nietzsche, each moral interpretation of nature implies a conceptual seizure of power over nature. On the other hand, Nietzsche argues, the concept of nature is indispensable in ethics because we have to interpret nature in order to have a meaningful relation with reality. I show that awareness of this paradox opens a way for a form of respect for nature as radical otherness. (shrink)
This is a study of a crucial and controversial topic in metaphysics and the philosophy of science: the status of the laws of nature. D. M. Armstrong works out clearly and in comprehensive detail a largely original view that laws are relations between properties or universals. The theory is continuous with the views on universals and more generally with the scientific realism that Professor Armstrong has advanced in earlier publications. He begins here by mounting an attack on the (...) orthodox and sceptical view deriving from Hume that laws assert no more than a regularity of coincidence between instances of properties. In doing so he presents what may become the definitive statement of the case against this position. Professor Armstrong then goes on to establish his own theory in a systematic manner defending it against the most likely objections, and extending both it and the related theory of universals to cover functional and statistical laws. This treatment of the subject is refreshingly concise and vivid: it will both stimulate vigorous professional debate and make an excellent student text. (shrink)
As anxiety about environmental change and its effects grows, we need to understand both the scientific processes and the ethical and aesthetic judgments involved in deciding which changes we should welcome and promote and which we should try to avoid. In Environmental Philosophy Christopher Belshaw examines the current debates on the environment, focusing on questions of value while also taking into account relevant issues in epistemology and metaphysics. Beginning with an overview of current concerns, Belshaw locates our attitudes toward (...) the environment within their cultural and historical milieu. He then examines the various positions in detail, ranging from the moderate view that we ought to consider not only ourselves but also other animals, to the seemingly more extravagant contention that non-sentient life, rocks, deserts B indeed all of the processes of nature B should be considered intrinsically valuable. In later chapters Belshaw explores the importance of an aesthetic response to the environment, opening the way for a human-centred position that is both more generous and more flexible than those often advanced elsewhere. In contrast to many of its competitors, Environmental Philosophy challenges accepted dichotomies - man/nature, instrumental/intrinsic, green/non-green - and advocates conciliation rather than confrontation. Although the arguments are rigorous, the writing is clear and non-technical, making Environmental Philosophy an excellent survey for those engaging with these issues for the first time, as well as offering much to challenge the more advanced student. (shrink)
Throughout the history of the Western world, science has possessed an extraordinary amount of authority and prestige. And while its pedestal has been jostled by numerous evolutions and revolutions, science has always managed to maintain its stronghold as the knowing enterprise that explains how the natural world works: we treat such legendary scientists as Galileo, Newton, Darwin, and Einstein with admiration and reverence because they offer profound and sustaining insight into the meaning of the universe. In The Intelligibility of (...) class='Hi'>Nature , Peter Dear considers how science as such has evolved and how it has marshaled itself to make sense of the world. His intellectual journey begins with a crucial observation: that the enterprise of science is, and has been, directed toward two distinct but frequently conflated ends—doing and knowing. The ancient Greeks developed this distinction of value between craft on the one hand and understanding on the other, and according to Dear, that distinction has survived to shape attitudes toward science ever since. Teasing out this tension between doing and knowing during key episodes in the history of science—mechanical philosophy and Newtonian gravitation, elective affinities and the chemical revolution, enlightened natural history and taxonomy, evolutionary biology, the dynamical theory of electromagnetism, and quantum theory—Dear reveals how the two principles became formalized into a single enterprise, science, that would be carried out by a new kind of person, the scientist. Finely nuanced and elegantly conceived, The Intelligibility of Nature will be essential reading for aficionados and historians of science alike. (shrink)
Nature, God and Humanity clarifies the task of forming an ethics of nature, thereby empowering readers to develop their own critical, faith-based ethics. Calling on original, thought-provoking analyses and arguments, Richard L. Fern frames a philosophical ethics of nature, assesses it scientifically, finds support for it in traditional biblical theism, and situates it culturally. Though defending the moral value of beliefs affirming the radical Otherness of God and human uniqueness, this book aims not to compel the adoption (...) of any particular ethic but rather illumine the contribution diverse forms of inquiry make to an ethics of nature. How does philosophy clarify moral conviction? What does science tell us about nature? Why does religious faith matter? Rejecting the illusion of a single, rationally-compelling ethics, Fern answers these questions in a way that fosters both agreement and disagreement, allowing those holding conflicting ethics of nature to work together for the common good. (shrink)
The philosophers of the Hellenistic schools in ancient Greece and Rome (Epicureans, Stoics, Sceptics, Academics, Cyrenaics) made important contributions to the philosophy of mind and the philosophy of psychology. This volume, which contains the proceedings of the Fifth Symposium Hellenisticum, describes and analyses their contributions on issues such as: the nature of perception, imagination and belief; the nature of the passions and their role in action; the relationship between mind and body; freedom and determinism; the role (...) of pleasure as a goal; the effects of poetry on belief and passion. Written with a high level of historical and philosophical scholarship, the essays are intended both for classicists and for specialists interested in the philosophy of mind. (shrink)
In this stimulating work, six distinguished authors describe the major phases in the development of scientific conceptions of nature, from classical Greece to the present. Geoffrey Lloyd shows how different ideas of nature originated in the polemics of ancient Athens. Alexander Murray analyzes medieval conceptions of nature in terms of contrasts between learned and unlearned, between schools of thought, and between Christianity and Greek philosophy. Richard Westfall argues that the essence of the scientific revolution of the (...) 17th century was its novel conception of nature: quantified, mechanized, and secularized. Elliott Sober examines ways in which Darwinism undermined teleological thinking in biology. Finally, Roger Penrose makes accessible to the layman the nine basic theories on which modern physics draws in constructing its world-views, and Robert May shows how biological processes can now be investigated, and perhaps controlled, at both the molecular and the population level. Presenting the views of some of the leading researchers and scientific thinkers in the world today, this is a remarkable survey is intended for all readers interested in the history and philosophy of science. (shrink)
Krebs (philosophy, U. of Frankfurt, Germany) provides a systematic study of whether nature has intrinsic value or is only valuable for human beings, with an ...
The concern of this work is with developing an alternative to standard categories in theology and philosophy, especially in terms of how they deal with nature. Avoiding the polemics of much contemporary reflection on nature, it shows how we are connected to nature through the unconscious and its unique way of reading and processing signs. Spinoza's key distinction between natura naturans and natura naturata serves as the governing framework for the treatise. Suggestions are made for a (...) post-Christian way of understanding religion. Robert S. Corrington's work represents the first sustained attempt to bring together the fields of semiotics, depth-psychology, pragmaticism, and a post-Monotheistic theology of nature. Its focus is on how signification functions in human and non-human orders of infinite nature. Our connection with the infinite is described in detail, especially as it relates to the use of sign systems. (shrink)
Both thinkings on Dao in Chinese philosophy and metaphysics in Western philosophy investigate things on a spiritual level that transcends experience, but there are incommensurable differences between them. The objective of “metaphysics” is ontological knowledge about nature from the perspective of epistemological “truth-pursuing”. Western metaphysics is thus a “metaphysics of nature”. Dao in Chinese philosophy, on the other hand, more often manifests itself in “good-pursuing” by means of the internal, experiential pursuit of moral stature and (...) spiritual security. Philosophy of Dao is thus a “metaphysics of ethics”. The cause of this difference can be traced back to the differences between the rational tradition of the West, characterized by the dualism of the subject and the object, and the moral tradition of China, characterized by the integration of man and nature. (shrink)
Rudolf Carnap defended two quite different critiques of traditional philosophy: in addition to the much discussed verifiability criterion, he also proposed a critique based upon "formalizability." Formalizability rests upon the principle of tolerance plus an acceptance of a linguistic methodology. Standard interpreters of Carnap (e.g., [7] and [8]) assume that the principle of tolerance (and, hence, formalizability) gains its argumentative support from verificationism. Carnap, in fact, kept the two critiques separate and independent. Indeed, verificationism is even, in spirit, inconsistent (...) with tolerance. If the formalizability approach is emphasized, traditional metaphysics is reconstructed, not banished. Philosophical disputes remain rationally decidable, but metatheoretical in nature. Two results follow: Carnap's metaphilosophy cannot be rejected merely on the basis of rejections of verifiability. Second, Carnap's conclusion that all philosophy concerns language provides no reason for despair. (shrink)
What is logic? What makes it a subject in its own right, separate from (and in the background of) the concerns of other disciplines? What is the distinctive character of a logical term or operation? The wealth of technical developments in all areas of logic in recent years has not diminished the need of serious philosophical reflection on the nature of logic, and indeed there is a growing gap between the logician's work and the philosopher's urge to understand the (...) scope of that work. The aim of this collection is to offer material toward filling that gap. (shrink)
Rorty -- The mirror of nature -- The origins of the mirror -- The antipodeans -- The origins of philosophy -- Linguistic holism -- Naturalized epistemology : psychology -- Naturalized epistemology : language -- Science and pluralism -- The power of strangeness.
This paper proposes an interpretative framework for some developments of the philosophy of nature after Kant. I emphasize the critique of the economy of nature in the Critique of judgement. I argue that it resulted in a split of a previous structure of knowledge; such a structure articulated natural theology and natural philosophy on the basis of the consideration of the order displayed by living beings, both in their internal organisation and their ecological distribution. The possibility (...) of a philosophical discourse on nature that is neither mathematical nor theological stemmed from this shift. I call “hermeneutics of nature” such a program, since it aims at unpacking an immanent meaning in nature that is not explicated by the sciences of nature, which are dealing with the laws of nature. The Naturphilosophie, undertaken by Schelling, as well as the philosophies of nature of Hegel and Schopenhauer, are several realizations of this program. I highlight the structural traits that they share, such as a pregnant sense of conflicts in nature, an emphasis on the riddles of gender, and above all a prominent status given to organisms as a clue to the meaning of nature. Finally, I try to sketch the ramifications of this hermeneutics of nature in contemporary philosophy, especially phenomenology, and argue that the coming philosophy of nature, as shown by the attempts of syntheses between phenomenology and ecology, seems to depart from this hermeneutical program. (shrink)
Wang, Kai 王楷, Naturalistic Human Nature and Cultivation of the Self: The Spirit of Xunzi’s Virtue Philosophy 天然與修為—荀子道德哲學的精神. Beijing 北京: Peking University Press, 2011, 206 pages Content Type Journal Article Pages 115-118 DOI 10.1007/s11712-011-9252-z Authors Elizabeth Woo Li, Department of Philosophy, Peking University, Beijing, China Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 11 Journal Issue Volume 11, Number 1.
The approach of returning to the original and recovering nature is a typical characteristic of Chinese philosophy. It was founded by the Daoist School and followed by both Daoist and Confucian schools. The precondition of returning to the original and recovering nature is the stillness and goodness within nature integrated into a whole afterwards. Its implementation includes not only returning to the original root so as to achieve the philosophical aim but also restoration (...) to the original nature after it is injured by man’s physical nature and desire. The realization of human nature depends on the work making up for the loss of the original nature. Although there are different methods of realization concerning the return to the original nature, such as returning to the root, seeking the lost mind, extinguishing desire, being good at return, and the self-consciousness of intuitive knowledge, all of these aim at returning to the original nature of stillness and purity. The philosophical value consists in the unceasing pursuit of returning to the original nature. (shrink)
I argue that two components of Thomistic philosophy of nature (specifically, hylomorphism combined with a relational ontology of space) entail a core claim of big-bang cosmology. I then consider some implications of this fact for natural theology.
Introduction to the Philosophy of Science: Cutting Nature at Its Seams is a clear and lively explanation of key concepts and issues in the philosophy of science. It surveys the field from positivism to social constructivism, focusing on the metaphysical implications of science as a form of knowledge gathering that explains what the world is really like, while simultaneously arguing for the superiority of a holistic model of scientific theories over competing models. An innovative feature is the (...) use of immunology as the central domain of illustration, in contrast to other philosophy of science texts that draw examples predominantly from physics. The text also presents Thomas Kuhn's model of science clearly and accurately, rectifying the notorious and widespread misinterpretations projected upon it in the past. Klee discusses both traditional models of science and alternative interpretations, most notably nonfeminist and feminist models inspired by the work of Kuhn. Richly illustrated and complete with a glossary of over eighty key terms, this book serves as an ideal text for undergraduates, because it presents a highly accessible and contemporary investigation of science as a form of inquiry capable of revealing to us the structure of the world. (shrink)
The main characters of a philosophy meant as an activity which is not essentially different from science but deals with questions which go beyond the limits of present sciences are the following: 1) Philosophy is an investigation of the world. It is aimed at dealing with major issues and is justified only insofar as it deals with them. 2) Philosophy provides a global view, it is not limited to sectorial questions. So there cannot be a philosophy (...) of mathematics alone, or physics alone, or biology alone, and so on. 3)Being an investigation about the world, philosophy aims at knowledge. Therefore questions about knowledge are central in philosophy. 4)Philosophy is continuous with sciences. Its objectives are not essentially different from those of sciences. 5)Philosophy makes use of results of sciences. This is not accessory to it, it is essential for its progress. 6)The method of philosophy is essentially the same as that of sciences. 7) Philosophy seeks new knowledge. Seeking new knowledge is part of its deepest nature. 8) Philosophy seeks new discovery methods. Seeking new knowledge, it also seeks new methods to obtain it. 9) Philosophy tries unexplored routes and, by so doing, it may even give origin to new sciences. Its greatest value consists in this. 10) Philosophy makes use of the experience of philosophers of the past. For this may help us to understand where certain ideas lead, avoiding us to try routes which have already revealed fruitless. 11) A conclusive solution of philosophical problems is impossible. Their solutions are always provisional and are bound to be replaced sooner or later by others. Progress exists everywhere, even in philosophy. 12) Philosophy has no specific field of its own, nor specific techniques of its own. But because it moves on an unexplored ground, it is at the same time always exposed to the risk of failure but also capable of surprising developments, originating new sciences. -/- . (shrink)
The German philosopher Robert Spaemann provides an important contribution to a number of contemporary debates in philosophy and theology, opening up possibilities for conversation between these disciplines. He engages in a dialogue with classical and contemporary positions and often formulates important and original insights which lie beyond common alternatives. In this study Holger Zaborowski provides an analysis of the most important features of Spaemann's philosophy and shows the unity of his thought. The question 'Who is a person?' is (...) of increasing significance: Are all human beings persons? Are there animals that can be considered persons? What does it mean to speak of personal identity and of the dignity of the person? Spaemann provides an answer to these questions: Every human being, he argues, is a person and, therefore, 'has' his nature in freedom. In order to understand the person, Spaemann explains, we have to think about the relation between nature and freedom and avoid the reductive accounts of this relation prevalent in important strands of modern thought. Spaemann develops a challenging critique of modernity, incorporating analysis of modern anti-modernisms and showing that these are also subject to a dialectical development, perpetuating the problematic shortcomings of many features of modern reasoning. If we do not want to abolish ourselves as persons, Spaemann reasons, we need to find a way of understanding ourselves that evades the dialectic of modernity. Thus, he reminds his readers of 'self-evident' knowledge: insights that we have once already known, but tend to forget. (shrink)
Nature and Narrative is the launch volume in a new series of books entitled International Perspectives in Philosophy and Psychiatry. Nature(representing interest in the causes of a problem) and Narrative (for understanding its meanings) will introduce the field and the series, by touching on a range of issue relevant to this interdisciplinary 'border country'.
In Aristotle's teleological view of the world, natural things come to be and are present for the sake of some function or end (for example, wings are present in birds for the sake of flying). Whereas much of recent scholarship has focused on uncovering the (meta-)physical underpinnings of Aristotle's teleology and its contrasts with his notions of chance and necessity, this book examines Aristotle's use of the theory of natural teleology in producing explanations of natural phenomena. Close analyses of Aristotle's (...) natural treatises and his Posterior Analytics show what methods are used for the discovery of functions or ends that figure in teleological explanations, how these explanations are structured, and how well they work in making sense of phenomena. The book will be valuable for all who are interested in Aristotle's natural science, his philosophy of science, and his biology. (shrink)
The sections on Schelling, Eschenmayer, and Schopenhauer in Chapters VI and IX appear in the 1992 Schopenhauer Jahrbuch as “From the World-Soul to the Will: The natural philosophy of Schelling, Eschenmayer, and Schopenhauer”.
In this paper I show that Proclus is an adherent of the Classical Model of Science as set out elsewhere in this issue (de Jong and Betti 2008), and that he adjusts certain conditions of the Model to his Neoplatonic epistemology and metaphysics. In order to show this, I develop a case study concerning philosophy of nature, which, despite its unstable subject matter, Proclus considers to be a science. To give this science a firm foundation Proclus distills from (...) Plato’s Timaeus the basic concepts Being and Becoming and a number of basic propositions, among others the quasi-definitions of the basic concepts. He subsequently explains the use of these quasi-definitions, that are actually epistemic guides, in such a way that he obtains a connection between a rational and an empirical approach to the natural world. A crucial task in establishing the connection is performed by the faculty of doxa and by geometrical conversion. The result is that Proclus secures a universal, necessary and known foundation for all of philosophy of nature. (shrink)
In this paper I argue that traditional theism, in its theory, history, and practice has implications for the philosophy of nature. Namely, nature should be designed around aesthetic or meaningful principles and nature should be engineered in order to fulfil a fairly well defined set of purposes. If theism is true, we should be able to study nature objectively as a teleological system. After all, the teleological structure of nature is more important to us (...) as spiritual beings than its mechanisms. Since a teleological philosophy of nature is no longer viable, traditional theism is untenable. (Published Online July 10 2006). (shrink)
Despite the general acceptance of Hegel's importance for Marx, virtually no one has paid sufficient attention to Marx's youthful critique of Hegel's Philosophy of Nature. Even Alfred Schmidt, whose work refers to the Naturphilosophie most frequently, underestimates its importance in the formulation of Marx's own materialist philosophy of nature and comes close to replicating the very Hegelian views that Marx is attacking. Yet the critique of the Naturphilosophie in Marx's Dissertation and the 1844 Manuscripts foreshadows Marx's (...) later stated intention in Capital to turn Hegel right-side up. It affirms not only a theory of the ontological reality of the material world, but a dialectics of nature whose importance for Marx extends from the Paris Manuscripts to Capital. Marx' s Naturphilosophie criticizes Hegel's replacement of natural history with a Philosophy of Nature derived from logical categories. It affirms Engels' later view that natural history should be restored by discovering dialectics in nature rather than imposing dialectics on it. (shrink)
This paper deals with an attempt of the mathematician Riemann to develop an outstandingly broad view of the philosophy of nature encompassing basic phenomena of both the material and the mental world. Riemann's draft is traced in its main aspects, and is accompanied by a comparison with certain chapters in the philosophical writings of Herbart that were particularly relevant to Riemann's conception of mathematics and science on the whole. This applies, in particluar, to the epistemological background and to (...) Herbart's theory of the Self. (shrink)
The book confirms that, far from being surpassed by nineteenth- and twentieth-century scientific developments, Hegel's philosophy of nature continues to have ...
The application of the polluter-pays principle in environmental policy depends on answers to the philosophical questions about what is good or detrimental with respect to nature. Science and the economy constitute a functional circle of “observing” nature’s unity as well as its utility. Based on a concept of nature as a system of causally related objects or - complementary to this - as a bunch of “resources,” however, the human interest and responsibility in nature do not (...) seem to be properly observed. Subjecting nature to human subjectivity may have been an adaptation in the wrong direction, since, if humanity is taken as the measure, there is no measure for humanity. A practical philosophy of nature should start from the assumption that science’s missing unity and the economy’s missing goodness are equivalent shortcomings in a complenlentary way. On the one hand, philosophy should engage in the problem-oriented reintegration of the sciences by establishing nuclei of interdisciplinary cooperation. We are relatingourselves to nature in a responsible way only when approaching nature as our own nature. On the other hand, while our technological faculties have reached a very high level of reliability and differentiation, we are definitely much less successful in recognizing goodness in economic “goods.” This calls for demand education with respect to how human needs are to be brought to bear as demands on nature, ahuman relation to nature as well as natural relations between human beings, again depending on answers to philosophical questions. In the history of ideas, nature has declined from “the nature of things and beings” to “the things and beings of nature,” or from being to beings. We will, however, never be able to judge what is good or bad with respect to nature if we do not from the outset start - pragmatically-with a normative concept of nature. (shrink)
Although equal in power to other facets of the rich cultural ferment of modern Russia that have profoundly influenced Western civilization—such as painting, literature, drama, and politics—the authentic legacy of twentieth-century Russian philosophy has until recently been eclipsed by Soviet ideological dominance. Of the important philosophers drawing upon the characteristically Russian synthesis of Ancient Neoplatonism, German Idealism, and Byzantine spirituality, Sergei Bulgakov is outstanding, and his work has important implications for our contemporary thinking about the relationship between humanity and (...)nature in an age of environmental crisis. Overcoming the objectivist stance toward nature consolidated by Descartes and ensconced by Kant, Bulgakov anticipates not only many existential and phenomenological thinkers in the West—especially Heidegger—but also current ecological sensibilities, by showing the ontological status of humanity and nature as profoundly interconnected, especially through his understanding of nature as “household.” Beyond this, he elucidates a normative, “thoesophianic” character of nature corresponding to Plato’s “world soul,” the Renaissance natura naturans, and Heidegger’s “divinely beautiful nature” which is best revealed not by science and technology, but by the aesthetic and contemplative energies of a humanity whose essential interconnection with nature is shown most profoundly by means of this mode of revealing itself. (shrink)
This is a much-needed reissue of the standard English translation of Hegel's Philosophy of Nature, originally published in 1970. The Philosophy of Nature is the second part of Hegel's Encyclopaedia of the Philosophical Sciences, all of which is now available in English from OUP (Part I being his Logic, Part III being his Philosophy of Mind). Hegel's aim in this work is to interpret the varied phenomena of Nature from the standpoint of a dialectical (...) logic. Those who still think of Hegel as a merely a priori philosopher will here find abundant evidence that he was keenly interested in and very well informed about empirical science. The Philosophy of Nature is integral to his philosophical system and deserves the most serious attention. Students and scholars of Hegel and the history of European philosophy will welcome the availability of this important text, which also includes a translation of Hegel's Zusatze or lecture notes. (shrink)
Experimental science and the philosophy of nature, by R.A. Kocourek.--The problem of motion, by R.A. Kocourek.--The principles of nature, by St. Thomas Aquinas.--The Commentary of St. Thomas Aquinas on Books I-II of The physics of Aristotle.--The reason for an introduction to the philosophy of nature.--Outline of the physical works of Aristotle.--Outline of the Commentary on Book I.
Unlike other works in philosophy of law, which focus on the nature of law in the abstract, this comprehensive anthology presents law as a "process," part and parcel of a system of government and defined constitutional procedures. Using the U.S. legal system as a model, it establishes the basis of law in political theory, then presents substantive issues in private and public law, illustrated throughout with important political documents and court cases and stimulating readings in history, law, and (...)philosophy. The editor's detailed critical commentary, notes, and study questions make these materials accessible and useful for a wide range of readers seeking a deeper understanding of private and public law and the nature of the political process. (shrink)
Turning Images in Philosophy, Science, and Religion: A New Book of Nature brings together new essays addressing the role of images and imagination recruited in the perennial debates surrounding nature, mind, and God. -/- The debate between "new atheists" and religious apologists today is often hostile. This book sets a new tone by locating the debate between theism and naturalism (most "new atheists" are self-described "naturalists") in the broader context of reflection on imagination and aesthetics. The eleven (...) essays will be of interest to anyone who is fascinated by the power of imagination and the role of aesthetics in deciding between worldviews or philosophies of nature. Representing a variety of points of view, authors include outstanding philosophers of religion and of science, a distinguished art historian, and a visual artist. -/- The book begins with Martin Kemp's essay on the work of the biologist, mathematician and classical scholar D'Arcy Wentworth Thompson in which Kemp develops the idea of "structural intuitions and a critique of reductive thinking about the natural world. This is followed by Geoffrey Gorham's overview and analysis of images of nature and God found in early modern science and philosophy. Anthony O'Hear questions a reductive, naturalist account of the origin of mind and values. Dale Jacquette offers a thoroughgoing naturalistic philosophy of the emergence of intentionality and a unique argument about the emergence of art and the aesthetic appreciation of nature. E.J. Lowe brings to light some challenges facing naturalistic approaches to human imaginative sensibility. Douglas Hedley articulates and defends a cognitive account of imagination, highlighting some of the difficulties confronting naturalism. Daniel N. Robinson offers a sweeping treatment of nature and naturalism, historically engaging Aristotle, Kant, Hegel and others. Conor Cunningham provides an aggressive critique of contemporary naturalism. Gordon Graham investigates the resources of naturalism in accounting for our sense of the sacred. Mark Wynn provides a subtle understanding of imagination and perception, suggesting how these may play into the theism - naturalism debate. The book concludes with Jil Evans' reflections on how images of the Galapagos Islands have been employed philosophically to picture either a naturalist or theistic image of nature. (shrink)
This paper analyses the model of interaction at the heart of Axel Honneth's social philosophy. It argues that interaction in his mature ethics of recognition has been reduced to intercourse between human persons and that the role of nature is now missing from it. The ethics of recognition takes into account neither the material dimensions of individual and social action, nor the normative meaning of non-human persons and natural environments. The loss of nature in the mature ethics (...) of recognition is made visible through a comparison with Honneth's initial formulation of his project. As an anthropology of intersubjectivity combining the teaching of the German philosophical anthropologists and G.H. Mead, his first model sought to ground social theory in the natural preconditions of human action. The last part of the article argues that a return to Mead's theory of practical intersubjectivity informed by Merleau-Ponty's germane theory of intercorporeity provides essential conceptual tools to enable the integration of the natural and the material within the theory of recognition. (shrink)
"Deep Words contains translations of "Honso, the "Core Text" of "Gengo, by Miura Baien, 1723-1789 - a widely renowned Japanese teacher and writer of his time; ...
For thousands of years, people have used nature to justify their political, moral, and social judgments. Such appeals to the moral authority of nature are still very much with us today, as heated debates over genetically modified organisms and human cloning testify. The Moral Authority of Nature offers a wide-ranging account of how people have used nature to think about what counts as good, beautiful, just, or valuable. The eighteen essays cover a diverse array of topics, (...) including the connection of cosmic and human orders in ancient Greece, medieval notions of sexual disorder, early modern contexts for categorizing individuals and judging acts as "against nature," race and the origin of humans, ecological economics, and radical feminism. The essays also range widely in time and place, from archaic Greece to early twentieth-century China, medieval Europe to contemporary America. Scholars from a wide variety of fields will welcome The Moral Authority of Nature , which provides the first sustained historical survey of its topic. Contributors: Danielle Allen, Joan Cadden, Lorraine Daston, Fa-ti Fan, Eckhardt Fuchs, Valentin Groebner, Abigail J. Lustig, Gregg Mitman, Michelle Murphy, Katharine Park, Matt Price, Robert N. Proctor, Helmut Puff, Robert J. Richards, Londa Schiebinger, Laura Slatkin, Julia Adeney Thomas, Fernando Vidal. (shrink)
This course covers paradigmatic accounts of human nature in ancient, medieval, and early modern philosophy, through a careful reading of selected primary texts and contemporary commentary. Major topics will include knowledge and opinion; body and soul; immortality, rationality, and freedom of the will; created being and goodness as emanations of divine perfection. The main focus of the discussions will be on the metaphysical foundations of moral value in the pre-modern tradition, and the conceptual changes shaking these metaphysical foundations (...) with the emergence of modern philosophy. (shrink)
Andrea Falcon's work is guided by the exegetical ideal of recreating the mind of Aristotle and his distinctive conception of the theoretical enterprise. In this concise exploration of the significance of the celestial world for Aristotle's science of nature, Falcon investigates the source of discontinuity between celestial and sublunary natures and argues that the conviction that the natural world exhibits unity without uniformity is the ultimate reason for Aristotle's claim that the heavens are made of a special body, unique (...) to them. This book presents Aristotle as a totally engaged, systematic investigator whose ultimate concern was to integrate his distinct investigations into a coherent interpretation of the world we live in, all the while mindful of human limitations to what can be known. Falcon reads in Aristotle the ambition of an extraordinarily curious mind and the confidence that that ambition has been largely fulfilled. (shrink)
I call for “postnaturalism” in environmental philosophy—for an environmental philosophy that no longer employs the concept nature. First, the term is too ambiguous and philosophically dangerous and, second, McKibben and others who argue that nature has already ended are probably right—except that perhaps nature has always already ended. Poststructuralism, environmental history, and recent science studies all point in the same direction: the world we inhabit is always already one transformed by human practices. Environmental questions are (...) social and political ones, to be answered by us and not by nature. Many will worry that this conclusion leads to environmentally pernicious consequences, and to problems of relativism and idealism, but I argue that it does not. Practices are real, not ideal, and not all practices are equal: those that acknowledge human responsibility for transforming the world are preferable to those that don’t. Environmental harm results when we do not recognize our own responsibility for the world our practices create. (shrink)
The current ecological crisis is a matter of urgent global concern, with solutions being sought on many fronts. In this book, Seyyed Hossein Nasr argues that the devastation of our world has been exacerbated, if not actually caused, by the reductionist view of nature that has been advanced by modern secular science. What is needed, he believes, is the recovery of the truth to which the great, enduring religions all attest; namely that nature is sacred. Nasr traces the (...) historical process through which Western civilization moved away from the idea of nature as sacred and embraced a world view which sees humans as alienated from nature and nature itself as a machine to be dominated and manipulated by humans. His goal is to negate the totalitarian claims of modern science and to re-open the way to the religious view of the order of nature, developed over centuries in the cosmologies and sacred sciences of the great traditions. Each tradition, Nasr shows, has a wealth of knowledge and experience concerning the order of nature. The resuscitation of this knowledge, he argues, would allow religions all over the globe to enrich each other and cooperate to heal the wounds inflicted upon the Earth. (shrink)
Natural disasters remind us of the capricious power of Nature. This book questions the way that modern science and technology are represented as the means to liberate human beings from the arbitrary natural imposition of forces beyond our control. Modern science is implicated in a societal gamble on the construction of a technological society to replace the natural world with a supposedly better artificial one. The author questions the rationality of this societal gamble and its implications for our lives.
Introduction -- Tales of dominion -- The plow and the gun -- Picturing the West, 1883-1893 -- American idol, 1898 -- The end of nature -- African romance -- The dark continent -- When cowboys go to heaven -- Transplanting Africa -- Of ape-men, sex, and cannibal kings -- Adventures in monkeyland -- Nature, the film -- The world scrubbed clean.
Ennead VI.7, the thirty-eighth treatise in order of composition, opens with a sustained attack on the idea that the form and function of various animal organs are the result of divine forethought and deliberation. In the first three chapters of the treatise, Plotinus argues that no formulation of the notion of deliberation can be made consistent with the facts about the nature of the intelligible2 and its priority over the physical world. As has been noted in the past,3 Plotinus's (...) arguments against the Platonic idea that teleological thinking is a genuine cause in the sphere of biology can also be taken, from the standpoint of his own philosophical principles, to be effective against an Aristotelian .. (shrink)
Each and every one of us has our personal secrets, secrets which we do not disclose to outsiders. If we do decide to let an outsider into those secrets, we want to be certain that they will be properly understood and respected. Revealing our secrets to someone else is also normally preceded by a long acquaintanceship, which serves to create an atmosphere of trust. If we accept that nature, understood as the entire physical reality of the universe, contains within (...) itself secrets regarding its origins, functioning, and ulterior development, then the study of these secrets is only possible for beings such as ourselves, possessed of consciousness, sensory tools, and intellect. In this context, the history of .. (shrink)
Philosophical anthropology is concerned with assumptions about human nature, differential psychology with the empirical investigation of such belief systems. A questionnaire composed of 64 questions concerning brain and consciousness, free will, evolution, meaning of life, belief in God, and theodicy problem was used to gather data from 563 students of psychology at seven universities and from 233 students enrolled in philosophy or the natural sciences. Essential concepts were monism–dualism–complementarity, atheism–agnosticism–deism–theism, attitude toward transcendence–immanence, and self-ratings of religiosity and interest (...) in meaning of life. The response profiles (Menschenbild) of women and men, and of psychology students in the first and midterm of study were very similar. The method of statistical twins indicated a number of differences between students of psychology, philosophy, and the natural sciences. The majority of respondents were convinced that philosophical preconceptions on mind–body and free will have important practical implications for the way in which psychotherapists, physicians, or and judges exercise their professions. (shrink)
The author records her experiences trying to commune with nature in an effort to make sense of the deaths in quick succession of loved ones, in a profound ...
Preface to the Irving Singer library edition -- Preface -- Introduction: Nature and spirit -- Schopenhauer's pendulum : is happiness possible? -- Beyond the suffering in life -- The nature and content of happiness -- Play and mere existence -- Living in nature -- Imagination and idealization -- Harmonization through art -- Art and spirituality -- The continuum of ends and means -- Aesthetic foundations of ethics and religion -- Conclusion: Love, meaning, happiness.
My aim, in this chapter, is to outline the key details of this particularly interesting aspect of Hume's philosophical system. My presentation will be threefold. In the first section of the paper, I will elucidate the nature of sympathy, drawing upon some of the more recent ways in which Hume's commentators have attempted to resolve the interpretive puzzles Hume's works present. In the second section, I will explicate some of the functions sympathy has in Hume's philosophy, including not (...) only three that have been particularly prominent in the secondary literature, but also two others that have received considerably less attention. In the final section, I will summarize Hume's account of the nature and functions of sympathy and briefly suggest some of the ways in which these aspects of Hume's moral psychology seem to be supported by contemporary psychological research. (shrink)
Abelson, Raziel Persons(1977) A Study in Philosophical Psychology, The Macmillan Press Ltd. London and Basingstoke. -/- Ameriks, Karl (1982) Kant’s Theory of Mind, Clarendon Press, Oxford. -/- Armstrong, D.M.(1968) A Materialistic Theory of Mind, London: Routledge and Kegan Paul. -/- Ayer, A.J.( 1974) The Central Questions of Philosophy, Holt, Rinehart and Winson, New York.
Philosophy of physics is a small but thriving research field situated at the intersection between the natural sciences and the humanities. However, what exactly distinguishes philosophy of physics from physics is rarely made explicit in much depth. We provide a detailed analysis in the form of eleven theses, delineating both the nature of the questions asked in philosophy of physics and the methodology with which they are addressed.
There is no more prominent atheist today than Jean-Paul Sartre. Yet serious students of Sartre’s philosophy are struck by his unabashed use of theological idiom. This use is so extensive that Professor Hazel Barnes in her translator’s introduction to Being and Nothingness comments: Many people who consider themselves religious could quite comfortably accept Sartre’s philosophy if he did not embarrass them by making his pronouncement, “ There is no God,” quite so specific.1 The present chapter will explore the (...) theological idiom of Sartre’s philosophy of man and pose the question whether—once the “embarrassing atheistic pronouncement” is removed—Sartre’s philosophical anthropology has any systematic value for the theologian. The chapter proceeds along six lines: (1) to investigate Sartre’s conception of human nature; (2-4) to illustrate his employment of theological language in describing man as desiring to be God, guilty of original sin, and incarnate in love; (5) to appraise his arguments for atheism; and (6) to assess particular aspects of his description of human reality. (shrink)
