Showing results for "Sciences" in Epistemology

Kant's Prolegomena, although a small book, is without doubt the most important of his writings, writes the translator, Paul Carus. Prolegomena means, literally, prefatory or introductory remarks, and it furnishes us with a key to his main work, The Critique of Pure Reason; in fact, it is an extract containing all the salient ideas of Kant's system. It approaches the subject in the simplest and most direct way and is therefore best adapted as an introduction into his philosophy.

A seminal work of scientific and philosophical exploration. Ever since the Greeks coined the language we commonly use for scientific description, mythology and science have developed separately. But what if we could prove that all myths have one common origin in a celestial cosmology? What if the gods, the places they lived, and what they did are but ciphers for celestial activity, a language for the perpetuation of complex astronomical data?

Whether pondering black holes or predicting discoveries at CERN, physicists believe the best theories are beautiful, natural, and elegant, and this standard separates popular theories from disposable ones. This is why, Sabine Hossenfelder argues, we have not seen a major breakthrough in the foundations of physics for more than four decades. The belief in beauty has become so dogmatic that it now conflicts with scientific objectivity: Observation has been unable to confirm mindboggling theories, like supersymmetry or grand unification, invented by physicists based on aesthetic criteria.

Nobel Laureate Eugene Wigner once wondered about "the unreasonable effectiveness of mathematics" in the formulation of the laws of nature. Is God a Mathematician? investigates why mathematics is as powerful as it is. From ancient times to the present, scientists and philosophers have marveled at how such a seemingly abstract discipline could so perfectly explain the natural world. More than that - mathematics has often made predictions, for example, about subatomic particles or cosmic phenomena that were unknown at the time, but later were proven to be true.

How much can we know about the world? In this audiobook physicist Marcelo Gleiser traces our search for answers to the most fundamental questions of existence, the origin of the universe, the nature of reality, and the limits of knowledge. In so doing he reaches a provocative conclusion: Science, like religion, is fundamentally limited as a tool for understanding the world. As science and its philosophical interpretations advance, we face the unsettling recognition of how much we don't know.

By calling everything into doubt, Descartes laid the foundations of modern philosophy. With the celebrated words "I think therefore I am," his compelling argument swept aside ancient and medieval traditions. He deduced that human beings consist of minds and bodies; that these are totally distinct "substances"; that God exists and that He ensures we can trust the evidence of our senses.

New insights from the science of science Facts change all the time. Smoking has gone from doctor recommended to deadly. We used to think the Earth was the center of the universe and that Pluto was a planet. For decades, we were convinced that the brontosaurus was a real dinosaur. In short, what we know about the world is constantly changing. But it turns out there’s an order to the state of knowledge, an explanation for how we know what we know.

Our beliefs constitute a large part of our knowledge of the world. We have beliefs about objects, about culture, about the past, and about the future. We have beliefs about other people, and we believe that they have beliefs as well. We use beliefs to predict, to explain, to create, to console, to entertain. Some of our beliefs we call theories, and we are extraordinarily creative at constructing them. Theories of quantum mechanics, evolution, and relativity are examples.

What is economic growth? And why, historically, has it occurred in only a few places? Previous efforts to answer these questions have focused on institutions, geography, finances, and psychology. But according to MIT's anti-disciplinarian César Hidalgo, understanding the nature of economic growth demands transcending the social sciences and including the natural sciences of information, networks, and complexity. To understand the growth of economies, Hidalgo argues, we first need to understand the growth of order.

David Hume fue un filósofo, economista e historiador escocés del siglo XVIII, considerado una de las figuras más importantes del empirismo y del escepticismo filosófico. Su obra aborda profundamente la naturaleza humana, la sociedad y la moral, influyendo significativamente en el desarrollo de la filosofía moderna.

L'inizio del nuovo millennio coincide con l'espansione della galassia di pratiche e studi psicologici: sempre meno psicanalisi, sempre più indirizzi psicoterapeutici. E le neuroscienze, pur avendo conosciuto un incredibile sviluppo, continuano a adottare un atteggiamento funzionalista che si rivela ineffi cace nell'affrontare il disagio esistenziale e psicologico, mai come oggi così diffuso e capillare.

With his feet firmly on the ground, he challenged the speculative ideas of David Hume and George Berkeley who regarded ideas in the mind as a basis for the external world. Instead, the pugnacious but lively Reid took a much more ‘common sense’ view in basing his ideas of reality on sensus communis. Starting from a Ciceronian, stoical platform, he developed his views on more rational attitudes towards reality - ‘direct realism’.

Dans Les deux sources de la morale et de la religion, son dernier grand livre (1932), Bergson ne se contente pas d'établir la distinction entre le clos et l'ouvert comme critère absolu, en morale, mais aussi en religion (et même dans chaque religion) et en politique. Il en recherche le double fondement, dans la structure immuable de notre espèce, d'un côté dans les actes imprévisibles des grands hommes de bien ou des mystiques, de l'autre.

Wonder and awe lie at the heart of life's most profound questions. Wonderstruck shows how these emotions respond to our fundamental need to make sense of ourselves and everything around us, and how they enable us to engage with the world as if we are experiencing it for the first time.

Das sockenverschlingende Bermudadreieck in der eigenen Waschmaschine, neue Schlaftechniken, raumfahrende Fische...

L'uomo è un essere intelligente. Nel dizionario di Oxford l'intelligenza viene definita come "la capacità di acquisire e applicare conoscenze e competenze complesse". Se prendiamo per buona questa definizione, possiamo essere certi che l'essere umano, per come lo conosciamo, verrà presto superato dagli algoritmi di intelligenza artificiale. Le nostre forme sociali camminano al di fuori dell'ordine dell'intelligenza possibile all'uomo.

Qui es-tu? d'où viens-tu? que fais-tu? que deviendras-tu? Qu'est-ce que la liberté ? Vous me demandez à quoi bon tout ce sermon si l'homme n'est pas libre? D'abord je ne vous ai point dit que l'homme n'est pas libre; je vous ai dit : 1 que sa liberté consiste dans son pouvoir d'agir, et non pas dans le pouvoir chimérique de vouloir vouloir.

Writing, according to Thomas Moore, is sacred practice. Though we often don't think of it in these terms, everything we write - whether a love letter or a shopping list - connects us to the classic tradition of logos, or word. Once a revered practice, guarded by monks in the sanctity of the scriptorium, writing continues to offer us all direct passage to the soul's innermost corridors.

For Epicurus, the purpose of philosophy was to attain the happy, tranquil life, characterized by peace and freedom from fear, the absence of pain, and by living a self-sufficient life surrounded by friends. He taught that pleasure and pain are the measures of what is good and evil; death is the end of both body and soul and should therefore not be feared; the gods neither reward nor punish humans; the universe is infinite and eternal; and events in the world are ultimately based on the motions and interactions of atoms.