Sentences with phrase «on cosmology in»

Born in the Soviet Union in 1949 and raised in the Ukrainian city of Kharkiv, Vilenkin got hooked on cosmology in high school, after reading about the Big Bang in a book by Sir Arthur Eddington.

Not exact matches

As it happens, the Times Literary Supplement gave the book to the philosopher Anthony Kenny to review, perhaps because he could never be accused of any parti pris in this debate, since he has in the past leveled his own severe criticisms against classical Christian theism for relying on an «outdated Aristotelian cosmology.»

Whether Whitehead's cosmology is a plausible and useful view of the world depends in large measure on the cogency of his distinction between genetic and coordinate divisions of actual occasions.

From this foundation a cosmology arose, one which included and transcended a physical world and which depended on an atomic unity found in «actual occasions» or «actual entities,» these being the final real organisms composing the universe.

The final day looks at cosmology and bioethics, with Professor Nigel Cameron (who is also down to speak at the forthcoming Conference for Families in Poland) speaking on reproductive technologies and human dignity.

We found some interesting comments on the nature of human beings and history in Whitehead, and there were obvious anthropological implications of his theology and his cosmology.

Whiteheadians are finding in Whitehead's cosmology significant anthropological implications that can be developed on their own, or in critical interaction with the anthropological work of others.

The kind of theology I will be engaged in here, by no means the only kind, could be called heuristic theology; in analogy with some similar activities in the sciences, it «plays» with possibilities in order to find out, to discover, new fruitful ways to interpret the universe.6 In the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon Goin here, by no means the only kind, could be called heuristic theology; in analogy with some similar activities in the sciences, it «plays» with possibilities in order to find out, to discover, new fruitful ways to interpret the universe.6 In the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon Goin analogy with some similar activities in the sciences, it «plays» with possibilities in order to find out, to discover, new fruitful ways to interpret the universe.6 In the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon Goin the sciences, it «plays» with possibilities in order to find out, to discover, new fruitful ways to interpret the universe.6 In the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon Goin order to find out, to discover, new fruitful ways to interpret the universe.6 In the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon GoIn the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon God.

Whitehead entitled his explosively original «essay in cosmology,» Process and Reality.1 The title led to a subsequent emphasis on a way of thinking called «process thought,» or «process theology,» among those who came under his towering influence.

On the whole Cobb has accepted and adopted Whitehead's cosmology, though much in his thought is distinctively his own.

Further, the spirit world is a powerful reality in Africa... Such a cosmology calls for a Christology that consciously deals with the relation of Christ to God, the relation of Christ to the spirit world and how the Christ, in the context of the belief in spirits stands in relation to Africans in their dependence on God.32

3 Whitehead continued to reflect on existing cosmologies and persist in the effort to put forth a more adequate cosmology.

Starting with thermodynamic closure, discovered in the 19th century but well tested on enough systems this century for a binomial yes / no test of existnce of magic agencies, over quentum mechanics (no hidden variables such as magic agencies) to now latest cosmology.

Scientists don't have all the answers on cosmology and evolution, but they certainly have more accurate information than what is included in the bible.

From the speculative endeavor of «On Mathematical Concepts of the Material World» (1906) in which Whitehead was showing how one could construct alternative concepts of the physical world, i.e., cosmologies, he moves into his nature philosophy in which his speculative work is infused with empirical studies.

By «metaphysics in the strict sense,» one properly means metaphysica generalis, or ontology, although from the standpoint of a neoclassical theism there can be no adequate distinction between ontology, on the one hand, and theology and cosmology, as disciplines of metaphysica specialis, on the other.1 From this standpoint, ontology is also theology in the sense that its constitutive concept «reality as such» necessarily involves the distinction / correlation between the one necessarily existing individual and the many contingently existing individuals and events.

While on one side not all valid and potentially useful observations should be considered scientific per say, there are publications outside of AI and biology which present discourse on the biological analogs seen in cosmology.

Horton's theory lays stress on pre-conversion cosmology and the intellectual and emotional process involved in any conversion.

Already in The Idea of Nature, he made a distinction between Whitehead's realism and that of the analytic philosophy.23 In An Autobiography, he radicalizes that distinction, interpreting Whitehead's realism as contradictory to the realistic epistemology of the neo - positivists.24 Hence, he concludes that Whitehead's cosmology is in fact constructed on an anti-realistic principle (EM 176in The Idea of Nature, he made a distinction between Whitehead's realism and that of the analytic philosophy.23 In An Autobiography, he radicalizes that distinction, interpreting Whitehead's realism as contradictory to the realistic epistemology of the neo - positivists.24 Hence, he concludes that Whitehead's cosmology is in fact constructed on an anti-realistic principle (EM 176In An Autobiography, he radicalizes that distinction, interpreting Whitehead's realism as contradictory to the realistic epistemology of the neo - positivists.24 Hence, he concludes that Whitehead's cosmology is in fact constructed on an anti-realistic principle (EM 176in fact constructed on an anti-realistic principle (EM 176).

A «society,» in Whitehead's cosmology, is built on this sort of derivation.

The first results of these metaphysical inquiries can be found in the five books of the manuscript «Notes towards a Metaphysic» (written from September 1933 till May 1934), in which he makes an endeavor to construct a cosmological - metaphysical system of his own, 5 following the example of Whitehead's and Alexander's description of reality as a process, but based on his method elaborated in An Essay on Philosophical Method, 6 and in «Sketch of a Cosmological Theory,» the first (never published) cosmology conclusion to The Idea of Nature.

Whitehead's cosmology is based on a double foundation: time - space, on the one hand, and what he (in Process and Reality) calls «eternal objects,» on the other.

This divergent view on the constitution of and the relation between formative elements and actual entities has far - reaching consequences for both their concepts of metaphysics and especially the relationship of cosmology to metaphysics in their thought.

As Templeton himself has said, «If even one - tenth of world research were focused on spiritual realities, could benefits be even more vast than the benefits in the latest two centuries from research in food, travel, medicine or electronics, and cosmology?»

So ingrained was the non-Christian Aristotelian framework of reality in the theological discourse of the Church at the time, that it proved difficult to conceive letting go of it and to use a different cosmology (Copernican) as a new paradigm for theological reflection on the same truths.

He was ordained a priest in 1959 in Communist - controlled Poland, and after a period working in a parish, returned to academic studies in the Catholic University of Lublin, where his research focussed on general relativity and cosmology.

He explains (quoting someone else) that geocentrism «would destroy, in one mortal blow, the theories of evolution, paleontology, cosmology, cosmogony, relativity, and many other modern disciplines, placing them all on the dust heap of history.

Though the objects of study for each of the two disciplines are different, nonetheless both should be answerable to the same philosophical scheme, and appropriately enough we find in the very opening chapter to Process and Reality just such an assertion on Whitehead's part — note the justification which Whitehead offers for his cosmology.

In a recent interview with Gary Gutting for the New York Times, Tim Maudlin, professor of philosophy at NYU, rejects arguments based on cosmology that seek to show that human beings have any special place: «No one looking at the vast extent of the universe and the completely random location of homo sapiens within it (in both space and time) could seriously maintain that the whole thing was intentionally created for uIn a recent interview with Gary Gutting for the New York Times, Tim Maudlin, professor of philosophy at NYU, rejects arguments based on cosmology that seek to show that human beings have any special place: «No one looking at the vast extent of the universe and the completely random location of homo sapiens within it (in both space and time) could seriously maintain that the whole thing was intentionally created for uin both space and time) could seriously maintain that the whole thing was intentionally created for us.

, The Philosophy of Alfred North Whitehead (Evanston, Ill.: Northwestern University Press, 1941), pp. 33 - 46, revised as chapter seven of his Understanding Whitehead (Baltimore: Johns Hopkins University Press, 1963); Wolfe Mays, «The Relevance of «On Mathematical Concepts of the Material World» to Whitehead's Philosophy» in RW; and Paul F. Schmidt, Perception and Cosmology in Whitehead's Philosophy (New Brunswick, N. J.: Rutgers University Press, 1967).

Through collecting and reworking many of his previously published articles, Ford will attempt in this new book to formulate the requisite complementary natural theology for Whitehead's cosmology in historical conversation with, and in dialectical opposition to, a number of contrasting perspectives on creativity, temporality, immutability, theodicy, and technical (internal) problems in process metaphysics put forth by Robert Neville, Norris Clarke, Donald Sherburne, and other colleagues over the years.

Process theologians debating God's relation to space - time have focused on the theories of relativity and regional inclusion, grounding their speculation in Whitehead's escape from traditional theism to Process and Reality.1 That extended essay on organic cosmology with its interpretation of «God and the World» is an obvious quarry for ideas.

But this was based on the particular, not the general, and consciousness of this drove James always, in effect, to say, «If another cosmology works better for you, then you treat that as true instead.»

We would defend Collins on this, since the identification of design in cosmology is not about finding flaws in the functioning of the universe's physics, but about the way the physical laws are established in the first place.

As we explore these issues our itinerary will be as follows: (1) we shall look first at several ways in which reflection on science has contributed to the feeling of cosmic exile and therefore to our environmental carelessness; (2) then we shall examine how theologies from our own Christian tradition that have hovered closely, even though critically, around modern scientific cosmologies have perpetuated the same feeling of cosmic exile; and (3) finally we shall look briefly at how a cosmological understanding of religion centering on the notion of adventure can both reconcile us to the evolving universe and at the same time allow us to embrace the feeling of religious homelessness present in religious teachings.

Protestant theology believed that it could rely on the «personalist» relation of the I - Thou kind and develop on this basis a theocentric personalism that would escape the difficulties of a natural theology in the Catholic vein, a natural theology considered as a hypostasis of cosmology.

In this understanding, the scope of metaphysics includes both metaphysica generalis, or ontology, understood as critical reflection on strictly ultimate reality» as such, and metaphysica specialis as comprising the three disciplines of psychology, cosmology, and theology, understood as critical reflection respectively on the three ultimate realities of self, world, and God.

The influence of these older evolutionary cosmologies on Whitehead's thought, moreover, is never carefully examined so much as it is presupposed.1 Against such presuppositions, I shall argue here that evolution and evolutionist theories play no significant role in Whitehead's metaphysics, and that there is no evidence in his major works of any significant influence from earlier process - oriented «evolutionary cosmologies.»

Gray's own attempt to call attention to the historical priority of evolutionary cosmologies is motivated, however, by a quite different concern (with which I take strong exception), expressed in an unpublished paper: «the particular influence of evolutionary theories on Whitehead's work has been overlooked» (EEWP 1, 28).

What follows is a brick of a volume summarizing moments both great and curious in the history of science, covering already well - trod territory in the fields of cosmology, astronomy, paleontology, geology, chemistry, physics and so on.

Once we see through the logical mistakes that underlie the cosmology on which the theory of projection has parasitically fed, we can begin to locate in a fresh way just where the symbolic expression of religion fits into the structure of the evolving universe and how the language of religion relates to that of science.

And so, I shall devote the first part of this chapter to outlining how Christian symbolism may be situated in terms of an aesthetic cosmology and the second part to shedding light on some aspects of Christian faith in terms of the emergent - hierarchical model.

Whitehead's relativistic cosmology is thus not only in the position to summarize the complex — and in many respects apparently disparate — demands made on a consistent cosmology: In the integration of limited, even restricted, beginning - points, which he himself tested (cf. 2.1 - 2.4); in the acceptance and intellectual penetration of religious disclosures of the world — which unite solutions capable of being popularized and intensively concerned to be plausible with grand, although often opaque, conceptual effectiveness — Whitehead not only expounds his basic problem, but he also offers a contribution to its solutioin the position to summarize the complex — and in many respects apparently disparate — demands made on a consistent cosmology: In the integration of limited, even restricted, beginning - points, which he himself tested (cf. 2.1 - 2.4); in the acceptance and intellectual penetration of religious disclosures of the world — which unite solutions capable of being popularized and intensively concerned to be plausible with grand, although often opaque, conceptual effectiveness — Whitehead not only expounds his basic problem, but he also offers a contribution to its solutioin many respects apparently disparate — demands made on a consistent cosmology: In the integration of limited, even restricted, beginning - points, which he himself tested (cf. 2.1 - 2.4); in the acceptance and intellectual penetration of religious disclosures of the world — which unite solutions capable of being popularized and intensively concerned to be plausible with grand, although often opaque, conceptual effectiveness — Whitehead not only expounds his basic problem, but he also offers a contribution to its solutioIn the integration of limited, even restricted, beginning - points, which he himself tested (cf. 2.1 - 2.4); in the acceptance and intellectual penetration of religious disclosures of the world — which unite solutions capable of being popularized and intensively concerned to be plausible with grand, although often opaque, conceptual effectiveness — Whitehead not only expounds his basic problem, but he also offers a contribution to its solutioin the acceptance and intellectual penetration of religious disclosures of the world — which unite solutions capable of being popularized and intensively concerned to be plausible with grand, although often opaque, conceptual effectiveness — Whitehead not only expounds his basic problem, but he also offers a contribution to its solution.

A knowledge of the aporias in which Whitehead finds himself on the individual levels of the development of his cosmology allows us further to comprehend why many leading philosophers of his time stopped taking an interest in his theory and quit discussing his writings.

On the other hand, in Whitehead's cosmology we must discern the emergence of subjectivity in the first instance amid a multitude of occasions which aim at their synthesis and concretion.

Even though these attempts at typification do not yet lead to consolidated results — Whitehead tries above all to define common sense as a «middle» level between the mathematized natural scientific and the individual emotional grasps of reality — he acquires in this phase several fruitful insights which will also leave their mark on his mature cosmology.

«It is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics [of cosmology]... If [non-Christians] find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learnt from experience and the light of reason?

In the hopes of seeing the gas clouds from which the first stars arose, Loeb has devoted much of the past decade to a new field called 21 - centimeter cosmology, a branch of radio astronomy that focuses on identifying electromagnetic radiation that started out with a wavelength of 21 centimeters.

BOARD RESOLUTION: AAAS Statement on the Kansas State Board of Education Decision on the Education of Students in the Science of Evolution and Cosmology (October 15, 1999)

Loeb, meanwhile, is also working on the next big frontier in cosmology, using neutral hydrogen observations to explore an even earlier chapter in cosmic history: the dark ages before star formation.