Sentences with phrase «for philosophy of science»

UK About Blog This is the blog for The British Journal for the Philosophy of Science.

Katzav, J. (2013) «Hybrid models, climate models, and inference to the best explanation», British Journal for the Philosophy of Science, 64 (1), pp. 107 - 129.

In the 1970s Barbour began publishing his ideas in respected but slightly unconventional journals, like The British Journal for the Philosophy of Science and Proceedings of the Royal Society A.

As well as that, he was also the Honorary Secretary of The British Society for the Philosophy of Science (2003 - 2007).

E. Farber, «Chemical Discoveries by Means of Analogies», Isis, vol.41, 1950, p. 20; M. B. Hesse, «Models in Physics», British 7ournal for the Philosophy of Science, vol.4, 1953, p. 198; E. H. Hutten, «The Role of Models in Physics», ibid., vol.4, 1953, p. 284.

pp. 209 - 14; W. Kneale, Probability and Introduction (Oxford, 1949), sections 13 - 19, and «Universality and Necessity,» The British Journal for the Philosophy of Science, 12, 46 (1961), 89 - 102; A. Pap, An Introduction to the Philosophy of Science (Free Press, 1962), pp. 292f; K. Popper, The Logic of Scientific Discovery (Harper and Row, 1959), Appendix X.

I am speaking here as a zoologist, specifically a geneticist, who has been concerned with the implications of his field for the philosophy of science.

There was and is a need for a philosophy of science which, as Edward Holloway writes, was more «existential in emphasis» than essential, whilst being truly realist concerning formal universality (cf. Perspectives in Philosophy, Vol III, Noumenon and Phenomenon: Rethinking the Greeks in the Age of Science, Faith - Keyway Trust).

As ever such a paradigm shift would have implications for philosophy of science and metaphysics.

2 C. J. Whitrow, «Time and the Universe,» in The Voices of Time (London: Penguin, 1968), pp. 567 - 68, and «On the Impossibility of an Infinite Past,» British Journal for the Philosophy of Science 29 (1978), 39 - 45.

Not exact matches

I mean, I'm all for (creationism) in philosophy class, history of religion class, human psychology class,» but bring it into science class, and Nye gets upset.

In the second attitude, these gifts are corrupted: Philosophy, science, history, poetry are merely recognized for the useful knowledge they may happen to supply and are thus assimilated into the so - called great business of human life - satisfying human wants.

For Hume advanced a philosophy that, if taken at face value, would not only undermine the claims to truth of religion but those of morality and of science also.

It also focused on the humanity of man and his overall responsibility for the environment and the world around him, culminating in a humanitarian interest in the arts, philosophy and science.

For that reason it has been a classroom staple for me as a political science professor... I'll be using it this semester to show American politics students the sort of thing the founders were trying to avoid, and I often use it with political philosophy students as a foil to Aristotle's defense of the democratic element in a poliFor that reason it has been a classroom staple for me as a political science professor... I'll be using it this semester to show American politics students the sort of thing the founders were trying to avoid, and I often use it with political philosophy students as a foil to Aristotle's defense of the democratic element in a polifor me as a political science professor... I'll be using it this semester to show American politics students the sort of thing the founders were trying to avoid, and I often use it with political philosophy students as a foil to Aristotle's defense of the democratic element in a polity.

Don't allow religious philosophy to intrude into biology classrooms and texts, they say, for that is to soil the sacred precincts of science, which must be reserved for hypotheses that can be rigorously tested and confronted with data.

Besides for science and religion, poetry, art, philosophy, music, and a bunch of other things can also help us understand ourselves and our place in the universe, right?

3 For an indication of the frequency and austere occasions of these lectures, see the contents table of The Organization of Thought, and the Acknowledgements section of Essay in Science and Philosophy.

But these conditions invite some questions: Is the field of physical science an appropriate point of departure for philosophy?

This was not true for me, and it is not true for many of the young adults who leave college with questions about science, philosophy, politics, and religious pluralism that challenge the fundamentalism with which they were raised.

SCIENCE AND CONSCIOUSNESS John Searle, professor of philosophy at the University of California, Berkeley, has been writing for years and years on the quandaries of the brain - mind - consciousness connections.

They saw a serious needed to develop Christian philosophy (ultimately of science) in order to be able to do what Barron is asking for.

Philosophy continues, it is said, only as a meta - narrative for modern science and contains no positive knowledge of its own.

The development of a new philosophy of science which radically questions the earlier mechanical - materialistic world - view within which classical modern science worked and also the search for a new philosophy of technological development and struggle for social justice which takes seriously the concern for ecological justice, are very much part of the contemporary situation.

It was also the most helpful for one concerned with nature, science, philosophy, liberal religion, and good writing — all of which my wife had learned to appreciate before I met her.

Recent debates in the pages of First Thingsand other conservative journals over Darwin's theory of evolution and creationism reveal the degree to which Catholics seem stuck in the trees for want of seeing the forest, the lopsided degree to which the Church gives assent to philosophy without deeply exploring the particular science it considers a threat, (this journal, it goes without saying, excepted).

16 of Beyond Humanism, and in «Metaphysics for Positivists,» Philosophy of Science, II, 287ff.

This reduction of the nature of modern scientific methodology is hard to maintain in the light of most contemporary philosophy of science, as Stephen Barr for instance has shown in this magazine.

Drawing on experience described in the philosophy of Berkeley and Bacon, concretized in literature, especially the Romantic poets, and abstracted in the formalized viewpoints of science, especially quantum physics, relativity and evolution, Whitehead gives the experiential base for his intuition into the character of the universe.

However, this «new reformation», he believes, will incorporate the early Christian insights but will provide for them a new philosophical context in the light of science, philosophy, and other modern ways of seeing the creation and the relationship of God to that creation.

In «Experience, Mind and the Concept,» The Journal of Philosophy 21/21 (Oct., 1924)(reprinted in Hepler, ed., Seeking A Faith for a New Age: Essays on the Interdependence of Religion, Science and Philosophy, Metuchen, NJ: The Scarecrow Press.

This dual focus on reason and ethics similarly explains the close attention religious liberals have paid to the sciences — physics as a source for better cosmologies, and the biological and social sciences as a source for both ethics and philosophies of history.

For many other scientists, however, and for people of a modernistic bent of mind who saw in the sciences «a new messiah,» or at least a directive of life displacing both religion and philosophy, this preoccupation with the immediacies to the exclusion of ultimates meant frankly a secularizing of life, that is, a relinquishing of all ideal or transcendent aspects which hope and wonder might evoFor many other scientists, however, and for people of a modernistic bent of mind who saw in the sciences «a new messiah,» or at least a directive of life displacing both religion and philosophy, this preoccupation with the immediacies to the exclusion of ultimates meant frankly a secularizing of life, that is, a relinquishing of all ideal or transcendent aspects which hope and wonder might evofor people of a modernistic bent of mind who saw in the sciences «a new messiah,» or at least a directive of life displacing both religion and philosophy, this preoccupation with the immediacies to the exclusion of ultimates meant frankly a secularizing of life, that is, a relinquishing of all ideal or transcendent aspects which hope and wonder might evoke.

I am an avid reader of the sciences and philosophy as well so I believe that with my educational and life's background I can speak intelligently on these subjects but certainly not exhaustively and stand ready to discuss evidence (s) for and against with anyone willing to dialog without rancor or name calling or nastiness.

2 Shalom: For the beginnings of such a theory, see my essays «On the Structure of the Person: Time and Consciousness» (in Dialectics and Humanism, Journal of the Polish Academy of Science, 1975) and, more particularly, «The Problem of the Person: Philosophy and the Neurologists» (to appear in Dialectics and Humanism, 1979).

So, for instance, with the discovery of the New World and the rush of Catholic missions to far - flung lands, many Catholics understood that they were living in a new era of exploration, industry, education, art, literature, devotion, science, and philosophy.

I am not speaking to «attacking all views of God» I was actually talking about your assumed philosophy of science which you think doesn't provide enough evidence for God.

For example, in standard contemporary philosophy of science causation is characterized in terms of law - exhibiting sequences in the order of events, whereas more traditional and common sense views often conceive of causation in terms of a generative and governing force or power.

Bloom's book (subtitled How Higher Education Has Failed Democracy and Impoverished the Souls of Today's Students) is an attention - grabber, mainly because the author, who now teaches philosophy and political science at the University of Chicago, is a polemicist with an obvious scorn for understatement.

Evidence points to theories and they're reputable and so I trust those more than a religious person using the bible as the only source of proof for history, science, philosophy, ect...

Natural science, by the mouth of positivism, presented itself not only as a natural science, but as a substitute for history (under the name of sociology), a substitute for religion (under the Comtian name of «la religion de l'humanité») and a substitute for metaphysics (under the name of positive philosophy).

See, for example, Philipp Frank, Philosophy of Science, Bailey Bros & Swinfen and Prentice Hall 1957, chap.9.

The secular form of liberalism for Niebuhr was a philosophy and social ethic which stemmed from a secularized Social Gospel combined with American optimism, faith in the techniques of natural science, and the idea of inevitable social progress.

Introduction Charles Hartshorne rests the case for his philosophy on its coherence and its adequacy to the facts of experience, including the well - established teachings of the physical sciences.

Fr Hugh MacKenzie is a Westminster diocesan hospital chaplain who is studying for a PhD in the history of the philosophy of science at UCL.

The Need for a New Philosophy of Science Massimo Pigliucci, associate editor for Biology & Philosophy and member of the Philosophy of Science Association has, in his Philosophy Now column, emphasised the philosophical incompatibility of the success of scientific method with a priori, transcendental metaphysics (e.g. of Kant), whilst acknowledging the general lack of a coherent philosophy oPhilosophy of Science Massimo Pigliucci, associate editor for Biology & Philosophy and member of the Philosophy of Science Association has, in his Philosophy Now column, emphasised the philosophical incompatibility of the success of scientific method with a priori, transcendental metaphysics (e.g. of Kant), whilst acknowledging the general lack of a coherent philosophy of sScience Massimo Pigliucci, associate editor for Biology & Philosophy and member of the Philosophy of Science Association has, in his Philosophy Now column, emphasised the philosophical incompatibility of the success of scientific method with a priori, transcendental metaphysics (e.g. of Kant), whilst acknowledging the general lack of a coherent philosophy oPhilosophy and member of the Philosophy of Science Association has, in his Philosophy Now column, emphasised the philosophical incompatibility of the success of scientific method with a priori, transcendental metaphysics (e.g. of Kant), whilst acknowledging the general lack of a coherent philosophy oPhilosophy of Science Association has, in his Philosophy Now column, emphasised the philosophical incompatibility of the success of scientific method with a priori, transcendental metaphysics (e.g. of Kant), whilst acknowledging the general lack of a coherent philosophy of sScience Association has, in his Philosophy Now column, emphasised the philosophical incompatibility of the success of scientific method with a priori, transcendental metaphysics (e.g. of Kant), whilst acknowledging the general lack of a coherent philosophy oPhilosophy Now column, emphasised the philosophical incompatibility of the success of scientific method with a priori, transcendental metaphysics (e.g. of Kant), whilst acknowledging the general lack of a coherent philosophy ophilosophy of sciencescience.

Reinhold Niebuhr, for example, wrote an exuberant review of Science and the Modern World in which he saw Whitehead's philosophy as «exactly the emphasis which modern religion needs to rescue it from defeat on the one hand and from a too costly philosophical victory on the other.

Yet the key point for Catholic thinkers to acknowledge is that the philosophy of science from Bacon right through to modernity has shown that the success of modern experimental observation does challenge Aristotelian - Scholastic «natures».

Categories such as «process» [or «evolution»] and «organism,» categories which were present in a number of dynamic philosophies similar in many respects to Whitehead's, 7 were seen as the philosophical basis for a new Christian theism consistent with modern science.

The most this period could have done was to buy time for a fuller and better synthesis to be worked out between Catholic theology, and what is either well proven, or at least intrinsically probable in the philosophy of modern science, and the culture built upon it.