The many-worlds interpretation of quantum mechanics predicts the formation of distinct parallel worlds as a result, of a quantum mechanical measurement. Communication among these parallel worlds would experimentally rule out alternatives to this interpretation. A possible procedure for “interworld” exchange of information and energy, using only state of the art quantum optical equipement, is described. A single ion is isolated from its environment in an ion trap. Then a quantum mechanical measurement with two discrete outcomes is performed on another system, (...) resulting in the formation of two parallel worlds. Depending on the outcome of this measurement the ion is excited from only one of the parallel worlds before the ion decoheres through its interaction with the environment. A detection of this excitation in the other parallel world is direct evidence for the many-worlds interpretation. This method could have important practical applications in physics and beyond. (shrink)

The nature of motion -- Causes, forces, and resistance -- The concept of the function in fourteenth-century physics -- The significance of the theory of impetus for Scholastic natural philosophy -- Galileo and the Scholastic theory of impetus -- The theory of the elements and the problem of their participation in compounds -- The achievements of late Scholastic natural philosophy.

"Individuum und Kosmos in der Philosophie der Renaissance" (1927) schreibt ein Stück philosophischer Problemgeschichte und geht der Frage nach, "ob und inwiefern die Gedankenbewegung des 15. und 16. Jahrhunderts bei aller Mannigfaltigkeit der Problemansätze und bei aller Divergenzen der Lösungen eine in sich geschlossene Einheit bildet". Provoziert durch Burckhardts Renaissancestudie, die die Philosophie der Zeit unberücksichtigt läßt, versucht Cassirer nachzuweisen, daß auch die Renaissancephilosophie Teil einer "geistigen Gesamtbewegung" ist und eigene systematische Mittelpunkte besitzt.

Avicenna’s theory of compounds had virtually no effect on scholastic philosophy. It is always mentioned, indeed, but only to be rejected. At most, one finds that certain thinkers take up this or that particular thought of his; or that, regarding the issue of compounds, the fundamental Averroistic or Thomistic position exhibits a certain Avicennistic tinge. This is particularly the case when it comes to Albertus Magnus, who wants to follow the thoroughly Aristotelian-Averroistic conception, while being convinced that the doctrines of (...) Averroes and Avicenna are fundamentally the same. His judgment agrees above all with that of Averroes. Since one and the same matter cannot receive many substantial forms, one cannot say that the elements in the compound are contained such that the substantial forms are wholly preserved. On the other hand, however, since the properties of the elements are found in the compound body, neither can one say that their substantial forms are in no way preserved. “And for that reason Aristotle said that the intensities of those substantial forms are reduced, and thus that in part they are preserved and in part they are changed: and so all arrive at an intermediate.”. (shrink)