This article sheds light on the diversity of meanings and connotations that tend to be lost or hidden in translations between different conceptualizations of nature in East and South-East Asia. It reviews the idea of “nature” in Chinese, Japanese, Vietnamese, Filipino, Tagalog, Cebuano, Lumad, Indonesian, Burmese, Nepali, Khmer, and Mongolian. It shows that the conceptual subtleties in the conceptualization of nature often hide wider and deeper cosmological mismatches. It concludes by suggesting that these diverse voices need (...) to be represented in global reports on sustainability, which can be fostered by the direct involvement of experts from diverse traditions of thought who have access and interpretative knowledge of sources in languages other than English. To take into consideration the diversity of conceptualizations of nature can lead to better decisions about sustainability and improve the acceptability and efficiency of environmental policies in each local context, as well as internationally. Solutions and policies on the ground must be designed based on the local conceptual and cultural frames. (shrink)

The purpose of this study was to explore rural and provincial students' conceptualizations of nature in Colombia alongside the science education offered in their school communities. Students' perceptions of nature were produced from interviews that revolved around a focusing event and two eliciting devices to document their views about home, school science, and nature. Eighteen students from two urban and one provincial school communities were invited to participate in an interview. An anthropological approach to education allowed (...) for case descriptions in urban and provincial settings in a northeastern region of Colombia, South America. The findings specifically reflect how multiple worldviews correlate with the framework of school science. (shrink)

Traditional Turkish love is identified with suffering. This study investigates how suffering in love is metaphorically conceptualized in Turkish via natural phenomena and disasters. Based on figura...

The standard philosophical project of analysing the concept of knowledge has radical defects in its arbitrary restriction of the subject matter, and its risky theoretical presuppositions. Edward Craig suggests a more illuminating approach, akin to the `state of nature' method found in political theory, which builds up the concept from a hypothesis about the social function of knowledge and the needs it fulfils. Light is thrown on much that philosophers have written about knowledge, about its analysis and the obstacles (...) to its analysis, and on the debate over scepticism. It becomes apparent why many languages not only have such constructions as `knows whether' and `knows that', but also have equivalents of `knows how to' and `know' followed by a direct object. Thus the inquiry is both broadened in scope and made theoretically less fragile. (shrink)

The ways in which people conceptualize the human–nature relationship have significant implications for proenvironmental values and attitudes, sustainable behavior, and environmental policy measures. Human exceptionalism (HE) is one such conceptual framework, involving the belief that humans and human societies exist independently of the ecosystems in which they are embedded, promoting a sharp ontological boundary between humans and the rest of the natural world. In this paper, we introduce HE in more depth, exploring the impact of HE on perceptions of (...) the human–nature relationship, the role of culture in HE, and speculating on the origins of HE. We consider potential implications for environmental decision-making, conservation and environmental science, and promoting proenvironmental behavior. We present empirical evidence on the pervasiveness and consequences of HE in WEIRD (Western, Educated, Industrialized, Rich and Democratic) populations, and potential interventions. Finally, we close with implications of human-exceptionalist thinking on other sustainability-related fields, including conservation practices, nature management, climate change adaptation, and environmental science. Understanding the cognitive and social drivers of this disconnect is vital on a planet now dominated by environmental change, as not only are humans increasingly impacted by natural disasters, but the choices they make can have ever more dire consequences for the sustainability of ecosystems. (shrink)

It is well known the harmful effects that savage capitalism has been causing to the environment since its introduction in a sphere in which a different logic and approach to nature are the essential conditions for the maintenance of the ecosystem and its complex relations between humans and non-human organisms. The amazon rainforest is a portion of the planet in which for thousands of years its human dwellers have been interacting with nature that it is understood beyond its (...) physical condition. Thus, to what extent Amazonian’s approaches to nature could be considered as a moral philosophy through which the way of conceptualizing nature and its non-human denizens enhances the continuity of life and the intimate relations between entities? To answer this question, I will explore the cosmological system of the Shuar of the Ecuadorian Amazon with whom I lived for 5 months between July and November 2018, and thereby elucidate the spiritual relations that this society has with the metaphysical domain of nature. (shrink)

In this illuminating study Craig argues that the standard practice of analyzing the concept of knowledge has radical defects--arbitrary restriction of the subject matter and risky theoretical presuppositions. He proposes a new approach similar to the "state-of-nature" method found in political theory, building the concept up from a hypothesis about its social function and the needs it fulfills. Shedding light on much that philosophers have written about knowledge, its analysis and the obstacles to its analysis, and the debate over (...) skepticism, this compelling work will be of interest to students and scholars of epistemology and the philosophy of language. (shrink)

This article explores John Dewey’s conceptualization of the public as polity in his lecture notes from 1928. Dewey’s conceptualization suggests an account of the democratic legitimacy of public regulation of economic activities by focusing on polity members’ mutual interest. Contextualized through Dewey’s involvement in practical politics the article specifies the conceptualization by a policy focus on natural resources and technology, and explores and discusses it through two issues for democratic control over policy development: centralization of power in federal government; and (...) the failure to understand, predict and control consequences of technology. Finally, exploring its relevance in a context of economic globalization the article rearticulates the conceptualization in terms of transnational relations and solidarities, using the transnational peasant organization La Via Campesina as an example. (shrink)

This paper elaborates distinctions between a core and a periphery in the ontological and the conceptual domain associated with natural language. The ontological core-periphery distinction is essential for natural language ontology and is the basis for the central thesis of my 2013 book Abstract Objects and the Semantics of Natural Language, namely that natural language permits reference to abstract objects in its periphery, but not its core.

The problem of natural kinds forms the busy crossroads where a number of larger problems meet: the problem of universals, the problem of induction and projectibility, the problem of natural laws and de re modalities, the problem of meaning and reference, the problem of intertheoretic reduction, the question of the aim of science, and the problem of scientific realism in general. Nor do these exhaust the list. Not surprisingly then, different writers confront a different ‘problem of natural kinds,’ depending on (...) which background issue is for them the principal issue at stake. The issues of essentialism, meaning, and reference, for example, have tended to dominate recent discussions of natural kinds. But evidently these are only part of the puzzle. (shrink)

Spatial planning policies are fundamental blocks for the implementation of sustainable development goals. Still, despite the growing adoption of environmental proxies, as it is nature-based solutions, the study of their institutionalization in policy and spatial planning is in the early stages. Simultaneously, the use of discursive and interpretative methods to unfold the social structures related to environmental issues is growing, nonetheless, their application is more common to supranational narratives. This article proposes a conceptual and methodological approach to using critical (...) discourse analysis for studying the institutionalization and conceptualization of nature-related issues in policy and spatial planning at national and local levels. This is done by discussing the ontological relations between the discursive institutionalist theory and critical discourse analysis as a methodology. It contains four main stages: clarifying the analytical focus; mapping policy and planning documents; analyzing macro discourse, which includes critical textual analysis, text-type analysis, and intertextuality analysis, and, at last, the fourth phase, interpretation within the institutional context. It provides a tool for researchers less familiar with linguistics but interested in performing discourse analysis to understand the integration of environmental narratives within policy and spatial planning. (shrink)

In this text I investigate the increasing usage of the Rights of Nature to approach the task of Stewardship for the Earth. The Ecuadorian constitution of 2008 introduces the indigenous concept of Pachamama and interpretes nature as a subject of rights. Reflecting the two 2017 cases of the Whanganui River and the Gangotri and Yamunotri Glaciers, my main argument is that, although the language of individual rights relies on modern subjectivity as well as the constitutionalism of the secular (...) nation state, it is obviously seen as a trans-cultural tool to justify Human Stewardship over the Earth in the Age of Anthropocene. I argue that the new Rights of Nature debate “provides” a straightforward justification of the Stewardship for the Earth and it includes two moments aimed to transcend European Modernity. The Rights Approach justifies obligations towards nature beyond human interests and it appeals to indigenous knowledge as an alternative sphere of argumentation. The relation of this endevor to the Anthropocene is twofold: The indigenous worldviews can now be translated into Rights of Nature because of the two core items of the Anthropocene that are gaining more and more acceptance: the idea of the Earth as a system and of history as a non-linear process. The scientific description of the Earth system offered by the Anthropocene supports holistic narratives of the Rights of Nature and facilitates the recognition of non-Western worldviews. At the same time the Rights of Nature help to clarify the normative claims implicit in the Anthropocene because the integrity of natural items and processes is presented as the explicit reason for a responsible human stewardship towards the Earth. (shrink)

The subject of this research is the philosophical conceptualization of evil in the Confucianism. This goal is achieved by solving the following tasks: 1) assessment of Confucianism as a synthesis of the philosophical views of Confucius and Mencius; 2) determination of good and evil as the contrasting concepts in the ethical space, which is based on the ideal of a “person of high nature” Junzi and the real world of a “petty person"; 3) evaluation of evil as the antipode (...) of good, which is based on the sense of duty and regard of moral rules. The novelty of this research consists in the first within the Russian historical-philosophical literature comparative analysis of the views of Confucius and Mencius upon the nature of evil, examination of the genesis of such representations, and their relevance for modern philosophy. Representations on the nature of good and evil of Confucius and Mencius are based on the contrast within the ethical space of the ideal of a “gentleman” (due) and the reality of a “petty person”. The virtue of a “gentleman” is a means of achieving good; and the virtuous life leads to prosperity of the country. Evil of a “petty person” captured by selfish motives, leads to social demise and political disintegration. Mecius applies same moral principles, which govern the individual’s everyday life, to the political sphere of social existence. The thinker underlines circumscription of the monarchs, indicating that even the monarch – if not a “gentleman”, but merely a “petty person” – can be corrupted by evil, in which case the country faced demise. (shrink)

This thesis investigates the conceptual relationship between laws of nature and free will. In order to clarify the discussion, I begin by distinguishing several questions with respect to the nature of a law: i) do the laws of nature cover everything that happens? ii) are they deterministic? iii) can there be exceptions to universal and deterministic laws? iv) do the laws of nature govern everything in the world? In order to answer these questions I look at (...) three widely endorsed accounts of laws: "Humean" regularity accounts, laws as relations among universals, and the dispositional essentialist account. I argue that there is nothing in the very nature of a law - in any of the accounts surveyed - that implies a positive answer to questions (i) and (ii). I show that this has important consequences for the free will problem. I then turn to the compatibility of free will and determinism. I focus on the Humean view and the dispositional essentialist account of laws. And the bulk of this discussion concerns the consequence argument, especially the question of whether the laws of nature are "up to us". I show that, on the dispositional conception of laws, there is no sense in which the laws of nature are up to us, contrary to the Humean view. However, this does not mean that there is no room for free will on the dispositional account. I argue that free will requires the laws of nature to be limited in scope, rather than being indeterministic. I conclude by showing that this allows one to resist the claim that indeterminism rules out free will. (shrink)

The problem raised in the article is actualized not by the artificial attachment of the topic of ecology to the existential problems of humankind, but by the urgent need to conceptualize the dangers of a growing gap between the further development of civilization and ignoring the primary nature of its existence, the analysis of modern specific dangers of wildlife, flora and fauna, catastrophic climatic phenomena, desertification, and chemical pollution of the land. The posed problem of the conceptualization of wild (...) nature logically continues the intention of the authors to turn to the human-dimensional characteristics of the entire natural environment. At the level of socio-philosophical analysis, the meaning of a new model of relations between society and nature is revealed, and alternative concepts of nature protection to modern practices are comprehended. The importance of wildlife in its narrowed (terrestrial) space for social development on the established ideological principles of the most careful attitudes to wildlife, taking into account the reverse dangerous impact of the destructible habitat on humanity, has been proved. (shrink)

It is difficult to identify nature with an exact meaning. Depending on circumstances and perspectives the term “nature” has various meanings ranging from spiritual participatory to mechanistic understanding. Having these complexities and ambiguous connotations the current research tries to investigate into some conceptual understanding of nature regarding traditional ideas and modern scientific views. There will also be an endeavor to see nature from a short historical survey. The paper aims to examine these conceptions in the light (...) of environmental sustainability: which understanding of nature seems better to reform the dominating attitudes of humans toward the natural environment? Being critical of conventional and secular meanings of nature, the current paper proceeds to show how an understanding of a different kind can allow humans to behave with their surroundings. In so doing, the present study wants to shed more lights on natural environment, and to add more knowledge to the present discussions of ecological equilibrium. Philosophy and Progress, Vol#69-70; No#1-2; Jan-Dec 2021 P 173-188. (shrink)

Strategies of naturalization have pervaded throughout the course of modernity. In order to understand both the stability and the discontinuities of modes of naturalization that refer to the knowledge of the life sciences, it is worth going back to the time when biology and related forms of naturalizing sex and race first emerged. The article explores philosophical articulations of biological knowledge at the end of the 18th and the beginning of the 19th centuries. Immanuel Kant, Friedrich Wilhelm Joseph Schelling and (...) Georg Friedrich Wilhelm Hegel not only conceptualize ‘sex’ and ‘race’ in different ways but they also attribute a different status to biological knowledge. In order to understand how ‘naturalization’ works, I argue, the modes of making references to ‘biological’ knowledge and their underlying assumptions about science and philosophy must be scrutinized. (shrink)

This paper presents a way of classifying different forms of naturalness and unnaturalness. Three main forms of (un)naturalness are found as the following: history- based (un)naturalness, property-based (un)naturalness and relation-based (un)naturalness. Numerous subforms (and some subforms of the subforms) of each are presented. The subforms differ with respect to the entities that are found (un)natural, with respect to their all-inclusiveness, and whether (un)naturalness is seen as all-or-nothing affair, or a continuous gradient. This kind of conceptual analysis is needed, first, because (...) discussion concerning (un)naturalness is common in current bioethics and environmental ethics, and second, because the terms natural and unnatural are highly ambiguous. Thus, the lack of an exact definition of the type of (un)naturalness may lead into equivocation, other forms of bad argumentation, or at least vagueness. (shrink)

The language of emotions is culturally conditioned and a conceptualization of emotions is determined by the value systems adopted in given cultures, as well as by personal experiences in recognizing, valuing, and communicating those emotions. It is believed that sometimes certain emotions have no lexical equivalents in particular languages. Even within one culture and one language, we can observe a gray area in the meaning of terms from this field. This is not surprising, given the subjective perception of the world (...) by each member of a specific community, as well as the multitude of emotions themselves. Although most information about other people’s emotions comes to the recipients through language, talking or writing about them is not simple. Emotions are among the concepts that are not very clearly delineated in our experience and therefore other, more comprehensible concepts, such as spatial orientations or objects, should be used when referring to them. In the novel The Slynx by Tatyana Tolstaya, emotions are conceptualized and represented for instance by liquids, small animals, natural forces, and substances with some specific taste (sour, bitter, etc.). Our goal was to figure out which emotions and their linguistic instantiations are only typical for the Russian language and which ones would fall in the universal category. The paper will focus on the description and the way emotions are conceptualized from a cognitive linguistic perspective, drawing on CMT (Conceptual Metaphor Theory), conceptual metonymies, and cognitive models. (shrink)

Imagine you are driving up a long and winding road in the mountains. It is nighttime; there are no streetlights or traffic lights, no moon illuminating the sky, and barely shining through a few clouds, the faint, flickering stars above grant you only a fraction of light to see the path ahead. The quiet, serene scene of this moonless, cool night coupled with the sweet scent of pine reminds you of the wonders and beauty of nature. Then, unexpectedly, as (...) you begin to steer around a sharp turn in the lane, flashing red and blue lights of emergency vehicles and police cars temporarily blind you. Once your eyes adjust to this onslaught of light, you see that rescue workers are quickly descending into the.. (shrink)

Few disputes in the annals of US environmentalism enjoy the pedigree of the conservation-preservation debate. Yet, although many scholars have written extensively on the meaning and history of conservation and preservation in American environmental thought and practice, the resonance of these concepts outside the academic literature has not been sufficiently examined. Given the significance of the ideals of conservation and preservation in the justification of environmental policy and management, however, we believe that a more detailed analysis of the real-world use (...) and understanding of these ideas is needed. In this paper, we describe the results of a qualitative, semantic study of the concepts of conservation and preservation undertaken in the context of the Chattahoochee National Forest (CNF), located in northern Georgia (USA). Thirty in-depth interviews were conducted with scientists and north Georgia residents either interested or involved in the future management of the forest. Respondents were asked to define conservation and preservation in their own words and to indicate which approach they felt was more appropriate for the management of the CNF. Qualitative content analysis was used to elicit a set of recurring themes for each foundational concept. Taken together, these themes help to flesh out the meaning of conservation and preservation for citizens and scientists today, and illustrate the evolving nature of two of the more significant and venerable ideas animating US environmental policy and management. (shrink)

Metaphysics should follow science in postulating laws alongside properties. I defend this claim against the claim that natural properties conceived as powers make laws of nature redundant. Natural properties can be construed in a “thin” or a “thick” way. If one attributes a property in the thin sense to an object, this attribution does not conceptually determine which other properties the object possesses. The thin construal is underlying the scientific strategy for understanding nature piecemeal. Science explains phenomena by (...) cutting reality conceptually in properties attributed to space-time points, where these properties are conceived of independently of each other, to explore then, in a separate step, how the properties are related to each other; those determination relations between properties are laws. This is compatible with the thesis that laws are metaphysically necessary. According to the thick conception, a property contains all its dependency relations to other properties. The dependency relationships between properties (which appear as laws in the thin conception) are parts of the properties they relate. There are several reasons to resist the thick conception of properties. It makes simple properties “holistic”, in the sense that each property contains many other properties as parts. It cannot account for the fact that properties constrain each other’s identity; it can neither explain why natural properties are linked to a unique set of dispositions, nor why and how this set is structured nor why the truth-maker of many disposition attributions is relational although the disposition is grounded on a monadic property. (shrink)

The Aesthetics of Natural Environments is a collection of essays investigating philosophical and aesthetics issues that arise in our appreciation of natural environments. The introduction gives an historical and conceptual overview of the rapidly developing field of study known as environmental aesthetics. The essays consist of classic pieces as well as new contributions by some of the most prominent individuals now working in the field and range from theoretical to applied approaches. The topics covered include the nature and value (...) of natural beauty, the relationship between art appreciation and nature appreciation, the role of knowledge in the aesthetic appreciation of nature, the importance of environmental participation to the appreciation of environments, and the connections between the aesthetic appreciation of nature and our ethical obligations concerning its maintenance and preservation. This volume is for scholars and students focussed on nature, landscapes, and environments, individuals in areas such as aesthetics, environmental ethics, geography, environmental studies, landscape architecture, landscape ecology, and the planning and design disciplines. It is also for any reader interested in and concerned about the aesthetic quality of the world in which we live. (shrink)

This article focuses on some theoretical developments prompted by the use and construction of telescopes in the first half of the seventeenth century. It argues that today's notion of "scientific instrument" cannot be used to categorize these optical devices or explain their impact on natural philosophy. The article analyzes in historical terms the construction of conceptual references for the telescope as an instrument of a new kind, which possessed capabilities and working principles unlike those of traditional "mathematical instruments." It shows (...) that through the 1650s, in both rhetorical and explanatory terms, first-rank telescope makers, theoreticians, and astronomers found it useful to equate the telescope with the eye, suggesting that the data the telescope produced was as reliable as that obtained in naked-eye vision. Kepler's and Descartes' theory of the telescope will be shown to dovetail uncannily with this understanding of the telescope. (shrink)

This paper studies the learnability of natural concepts in the context of the conceptual spaces framework. Previous work proposed that natural concepts are represented by the cells of optimally partitioned similarity spaces, where optimality was defined in terms of a number of constraints. Among these is the constraint that optimally partitioned similarity spaces result in easily learnable concepts. While there is evidence that systems of concepts generally regarded as natural satisfy a number of the proposed optimality constraints, the connection between (...) naturalness and learnability has been less well studied. To fill this gap, we conduct a computational study employing two standard models of concept learning. Applying these models to the learning of color concepts, we examine whether natural color concepts are more readily learned than nonnatural ones. Our findings warrant a positive answer to this question for both models employed, thus lending empirical support to the notion that learnability is a distinctive characteristic of natural concepts. (shrink)

Imagination is widely thought to come in two varieties: perception-like and belief-like imagination. What precisely sets them apart, however, is not settled. More needs to be said about the features that make one variety perception-like and the other belief-like. One common, although typically implicit, view is that they mimic their counterparts along the conceptuality dimension: while the content of belief-like imagination is fully conceptual, the content of perception-like imagination is fully non-conceptual. Such a view, however, is not sufficiently motivated in (...) the literature. I will show that there are good reasons to reject it and I will argue that both varieties of imagination involve fully conceptual contents. I will suggest an alternative way to draw the distinction between perception-like and belief-like imagination along the conceptuality dimension, according to which only perception-like imagination requires observational concepts. (shrink)

This volume contains essays that offer both historical and contemporary views of nature, as seen through a hermeneutic, deconstructive, and phenomenological lens. It reaches back to Ancient Greek conceptions of physis in Homer and Empedocles, encompasses 13th century Zen master Dōgen, and extends to include 21st Century Continental Thought. By providing ontologies of nature from the perspective of the history of philosophy and of contemporary philosophy alike, the book shows that such perspectives need to be seen in dialogue (...) with each other in order to offer a deeper and more comprehensive philosophy of nature. The value of the historical accounts discussed lies in discerning the conceptual problems that contribute to the dominant thinking underpinning our ecological predicament, as well as in providing helpful resources for thinking innovatively through current problems, thus recasting the past to allow for a future yet to be imagined. The book also discusses contemporary continental thinkers who are more critically aware of the dominant anthropocentric and instrumental view of nature, and who provide substantial guidance for a sensible, innovative “ontology of nature” suited for an ecology of the future. Overall, the ontologies of nature discerned in this volume are not merely of theoretical interest, but strategically serve to suspend anthropocentrism and spark ethical and political reorientation in the context of our current ecological predicament. (shrink)

My aim in this paper is twofold: to distinguish two notions of naturalness employed in beyond the standard model physics and to argue that recognizing this distinction has methodological consequences. One notion of naturalness is an “autonomy of scales” requirement: it prohibits sensitive dependence of an effective field theory’s low-energy observables on precise specification of the theory’s description of cutoff-scale physics. I will argue that considerations from the general structure of effective field theory provide justification for the role this notion (...) of naturalness has played in BSM model construction. A second, distinct notion construes naturalness as a statistical principle requiring that the values of the parameters in an effective field theory be “likely” given some appropriately chosen measure on some appropriately circumscribed space of models. I argue that these two notions are historically and conceptually related but are motivated by distinct theoretical considerations and admit of distinct kinds of solution. (shrink)

There is a line of reasoning in metaepistemology that is congenial to naturalism and hard to resist, yet ultimately misguided: that knowledge might be a natural kind, and that this would undermine the use of conceptual analysis in the theory of knowledge. In this paper, I first bring out various problems with Hilary Kornblith’s argument from the causal–explanatory indispensability of knowledge to the natural kindhood of knowledge. I then criticize the argument from the natural kindhood of knowledge against the method (...) of conceptual analysis in the theory of knowledge. A natural motivation for this argument is the following seemingly plausible principle: if knowledge is a natural kind, then the concept of knowledge is a natural kind concept. Since this principle lacks adequate support, the crucial semantic claim that the concept of knowledge is a natural kind concept must be defended in some more direct way. However, there are two striking epistemic disanalogies between the concept of knowledge and paradigmatic natural kind concepts that militate against this semantic claim. Conceptual analyses of knowledge are not affected by total error, and the proponents of such analyses are not subject to a priori conceptual obliviousness. I conclude that the argument from natural kindhood does not succeed in undermining the use of conceptual analysis in the theory of knowledge. (shrink)

The contributions to this volume explore perceptual and conceptual boundaries between the human and the natural, or between an 'out there' and 'in here.

Science generates an image of nature as devoid of meaning or value. and this image makes moral limits on the human manipulation of nature appear irrational. In part. this results from the particular kind of abstraction that constitutes scientific activity. For both epistemological and practical reasons. this abstract ion should not be taken as the only reality of nature. Such mis-taking becomes increasingly Iikely-and dangerous-as science and technology are used in the construction of the world within which (...) we experience nature and ourselves. Three alternative images of nature are discussed to indicate other possibilities. Imaging nature as an interconnected network. a view rooted in both ecology and Buddhism. is a more comprehensive and adcquate foundation for conceptualizing the practical and ethical dimensions of humanity’s relation with nature. (shrink)

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)