How do scientists approach science? Scientists, sociologists and philosophers were asked to write on this intriguing problem and to display their results at the International Congress `Einstein Meets Magritte'. The outcome of their effort can be found in this rather unique book, presenting all kinds of different views on science. Quantum mechanics is a discipline which deserves and receives special attention in this book, mainly because it is fascinating and, hence, appeals to the general public. This book not only contains (...) articles on the introductory level, it also provides new insights and bold, even provocative proposals. That way, the reader gets acquainted with `science in the making', sitting in the front row. The contributions have been written for a broad interdisciplinary audience of scholars and students. (shrink)
L. Albertazzi, G. J. van Tonder, and D. Vishwanath (eds): Perception Beyond Inference: The Information Content of Visual Processes Content Type Journal Article Pages 53-55 DOI 10.1007/s11023-011-9253-z Authors Lorenzo Magnani, Department of Philosophy and Computational Philosophy Laboratory, University of Pavia, Pavia, Italy Journal Minds and Machines Online ISSN 1572-8641 Print ISSN 0924-6495 Journal Volume Volume 22 Journal Issue Volume 22, Number 1.
Willem II van Haecht?s panel of the Cabinet of Cornelis van der Geest (1628), introduces the viewer to the theme of the Five Senses by including five prominently displayed paintings, each corresponding to one of the senses, in the foreground. The paper offers a new reading of the panel, suggesting that this image may be read as an allegory of the Five Senses, proposing this theme as a key to the rhetorical performance the collector, van der Geest, is shown (...) undertaking, and connecting the senses to the picture?s punning motto: Vive l?Esprit. (shrink)
Cornelis Verhoeven was een beschouwelijke en fijnzinnig filosoof die veel doceerde en schreef, maar geen systematisch geordend geheel naliet. Wel zijn reeds tien delen van zijn Verzamelde Werken verschenen. Deze filosoof van de nuance was een bescheiden mens, zoals Thomas à Kempis, die contemplatie zocht ‘in angello cum libello’. Ook was hij een liefhebber van de heldere sfeer zoals die uitgedrukt wordt in de intieme schilderijen van Johannes Vermeer. Als een Nederlands filosoof bleef hij niet onbekend want hij werd, (...) met zijn verzorgde taal in een stroom van geschriften, door een brede kring gelezen. (shrink)
Aan de hand van het werk van de Duitse romancier W.G. Sebald breekt Mark Anderson een lans voor een herwaardering van de melancholie, als enig mogelijke houding om de last van het verleden die we moeten dragen, te kunnen torsen. De kunsten zijn het aangewezen instrument voor deze ‘daad van verzet’ ‘tegen de krachten van vernietiging en vergeten in het menselijk leven’. Het werk van Sebald, achtervolgd door de ‘postmemory’ aan het Duitse oorlogsgeweld dat hij zelf alleen indirect had meegemaakt, (...) is hiervan een veelzeggende illustratie. (shrink)
Both in An Autobiography and in An Essay on Metaphysics R.G. Collingwood defines the study of metaphysics as primarily at any time an attempt to discover the absolute presuppositions of thinking and secondarily as an attempt to discover the corresponding absolute presuppositions of other peoples and other times, and to follow the historical process by which one set of presuppositions has turned into another. In addition, he states that the distinction between what is true and what is false does not (...) apply to them. The objection often raised against this definition is that it has nothing to do with metaphysics in the traditional sense and that it only refers to a history of ideas. In this article I try to show the link between Collingwood's apparently idiosyncratic definition of metaphysics and the traditional one. I, therefore, have to sketch the background against which Collingwood's concept of metaphysics and the peculiar terminology he makes use of must be interpreted. This reconstruction of the original background is necessary in order to make clear what Collingwood means by his project of a „reformed metaphysics" as a historical inquiry into the absolute presuppositions of human thinking about reality. (shrink)
Given the fact that both R.G. Collingwood and P.F. Strawson introduced, inspired by Kant, a 'reform of metaphysics' and thereby used a strikingly similar terminology, the absence of an extensive article about the comparison between their concepts of a 'reformed metaphysics' is, to say the least, rather surprising. The first aim of this article is filling up this gap. But there is more at stake. Traditionally, a twofold connection is laid between their concepts of metaphysics. First, there is the fact (...) that both authors consider metaphysics as a reflexion about the basic presuppositions of our thought and so subscribe to Kant's 'reform of metaphysics'. Subsequently, the central point of difference to be considered is that Strawson sets basic presuppositions as universal and invariable and so more directly leans against Kant than Collingwood who ascribes to these presuppositions a variable and cultural-historical character. In this article — and that is its central aim — I would like to make some critical remarks to this interpretation. First, I try to show how the resemblances between their concepts of metaphysics originate from their adoption of both Kants 'Copernican revolution' and his repudiation of transcendent metaphysics. Furthermore, I want to point out the differences between both their concepts of metaphysics, starting from their respective interpretations of Kant s transcendental idealism. While Strawson propounds an 'anodyne' interpretation of transcendental idealism, Collingwood proposes a 'radicalization' of transcendental idealism. Against the backdrop of these different interpretations, the contrast between the universal character of Strawson's metaphysics and the so-called historical-relativist character of Collingwood s metaphysics can be clarified. Finally, I will dwell on six repercussions of both their views of metaphysics. (shrink)
What emerges as the overarching theme in the extensive work of the Dutch philosopher Cornelis Verhoeven is our relationship to reality. Being appealed to by thousands of things in our existence makes us realize that we cannot avoid reality. The most meaningful forms of reality are symbols, which lead us, through radical astonishment and contemplation to the metaphysical insight that something exists rather than nothing. This renders Verhoeven sceptical as the weakness of our ability to know and understand hampers (...) our vision of hard reality, and also ironical because so many forms of speaking and writing display a reality which is being taken for granted. Thinking symbolically, metaphysical reflection and scepsis towards thoughdess assumptions are the instruments of a contemplation which, in Verhoeven's work, leave room for the lyrical prevalence of reality. In his later writings he gradually and more insistently draws attention to the theme of truth, while at the same time not denying our epistemological incapacity towards understanding and explaining reality. (shrink)