Sentences with phrase «on philosophy of science»

Others, like the portal on philosophy of science, seem to offer you more gently graded sets of steps, referring you to various relevant Wikipedia categories, which in turn branch into dozens of particular pages, much more like the table of contents of a text.

As someone who majored in Philosophy, with a focus on Philosophy of Science, this topic is near and dear to my heart.

May you one day open one book on the philosophy of science.

The baggage is tied to its roots in post-Kantian & post-modern philosophy; roots which have had a profound influence on the philosophy of science.

I've read a few journal articles on the philosophy of science.

I got PhD at Penn State University but I had to school myself on Philosophy of Science, learning deeply about Epistemology, Metaphysics, Logics, and History of Science.

Ansuman is an Associate Artist at Battersea Arts Centre, London, He is on the Advisory Faculty at Maine Summer Dramatic Institute, USA, and a member of the Kira Institute, a cross-disciplinary colloquium on Philosophy of Science at Amherst College, Massachusetts.

A unit on the Philosophy of Science and the History of Science (taught by the professor or a visiting colleague) could benefit all inferences made of scientific studies as well as expose students to alternative ways of assessing particular problems.

However we would demur on the philosophy of science which the Cardinal, with some justification, draws out of the Pope's Regensburg lecture.

In the early works on the philosophy of science, Whitehead established that he takes exception to the Einsteinian concept of simultaneity.

Not exact matches

If you go to an Ivy League school, «there are prestigious companies that will take a chance on you even if you majored in classics or medieval history,» he writes, but «the problem is that while we need lots and lots of people with humanities and social science backgrounds, in today's increasingly anti-intellectual climate, majoring in philosophy is becoming a risk that fewer and fewer people can afford to take.»

He also has a master's in philosophy, with a focus on biology, cognitive science, and philosophy of mind.

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.

What cracks me up is the religious attack our science... we have their god pushed all the way back to TBB... they seem to lose track of the fact that their beliefs are based on, at minimum 1350 year old thinking (quaran) and somehow ancient philosophy can trump The Big Bang and the solid science that its based on.

An Atheist Professor of Philosophy was speaking to his Class on the Problem Science has with GOD, the ALMIGHTY.

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.

Philosophy is the «science of common experience» which provides our most fundamental and most certain grasp on reality.

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.

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.

Process thought is usually defined in one of three ways: (1) as any view of reality that is dynamic and relational and based on the findings of modern science, (2) identified with «the Chicago School,» the University of Chicago Divinity School, both in its earlier phase of applying evolutionary theory to historical research, seeing religion as a dynamic movement that reconstitutes itself in response to felt needs, as well as its later philosophical phase, and (3) synonymous with the philosophy of Whitehead and Hartshorne.

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.

It's really kind of pathetic that the average atheist on this post is completely incapable of drawing a distinction between Science and philosophy — which includes theology.

Not at all Naked... it seems to me very difficult to have lengthy discussions of researched science, math, philosophy, archaeology, etc. etc. on a blog that by its very nature is fraught with personal biting comments (like yours) and pithy responses.

Science and Philosophy or only mutually exclusive to the ignorant on both sides of the discussion.

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).

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.

Specializing in the history and philosophy of science, he is currently writing a book on the first hundred years of science in Canadian higher education.

MN — David Ray Griffin, «Whitehead's Philosophy and Some General Notions of Physics and Biology,» Mind in Nature: Essays on the Interface of Science and Philosophy, edited by John B. Cobb, Jr., and David Ray Griffin.

Kenneth Burke, «Fact, Inference, and Proof in the Analysis of Literary Symbolism», in Symbols and Values: An Initial Study Tenth Symposium of the Conference on Science, Philosophy, and Religion; New York: Harper & Brothers, 1954), p. 283.

His book is, indeed, an admirably wide «ranging discussion of contemporary philosophy of science, drawing extensively on English «language sources.

There is a particularly strong resemblance between Whitehead's small and suggestive work in the philosophy of science, The Function of Reason, and Collingwood's methodological treatise, An Essay on Philosophical Method.43

Most who encounter the Summa Theologiae see a maze of questions, articles, objections, responses, and replies; hence the temptation to turn Aquinas into a textbook on philosophy, theology, morals, and even science.

Trained in logic, mathematics and positive sciences, his main intention was to bring philosophy once again in touch with the sciences of his era (quantum mechanics, relativity theory, non-mechanical biology) and to elaborate a cosmological - metaphysical theory on the basis of the analysis of their presuppositions.

Hence, faith differs from the intention of philosophy and the natural sciences in its use of reason only in that the datum on which it rests in its entirety is not acknowledged as such by all men.

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.

Most of what is known of human nature from mathematics and the physical sciences is based on reflection on those disciplines and hence is not normally thought to be part of their proper subject matter, but to belong more to the philosophy of science and mathematics.

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.

«(And so) there is now a small but vociferous group who claim that philosophy of science should take Kant more seriously, in particular that it should admit that its unabashedly naturalistic take on science is deeply flawed.

He contrasts this 44 percent with the mere 9 percent who believe in a «naturalistic evolutionary process not guided by God,» and goes on to say that «the philosophy [sic] of the 9 percent is now to be taught in the schools as unchallengeable truth» (again, incorrect — science is not presented as unchallengeable truth).

1 See David Sipfle, «On the Intelligibility of the Epochal Theory of Time,» The Monist, 53, 1969, p. 509; Robert Palter, Whitehead's Philosophy of Science (Chicago: University of Chicago Press, 1960), p. 7.

It is a book in which lucid and illuminating reflections on the history of science in relation to philosophy are interspersed with technically difficult passages; the book might have been written, as one reviewer remarked, by Dr. Jekyll and Mr. Hyde (Emmett, 1967, p. 293).

Robert Krishna OP, who has a PhD from the University of Sydney in history and philosophy of science, will be facilitating our study of On Christian Doctrine.

In Mind and Nature: Essays on the Interface of Science and Philosophy, ed.

Whitehead, on the other hand, stands at the forefront of a movement that was destined to debunk absolutes in both philosophy and science, in order to grasp the nature of reality with more subtle and flexible intellectual tools.

It is well known that Hegel could conclude his lectures on the philosophy of history by speaking of the last stage of history as our own world and our own time, but it is not well known that this apocalyptic ground is absolutely fundamental to his two most ultimate works, the Phenomenology of Spirit and the Science of Logic.

And it was also from Comte and the cultural milieu that popularized his philosophy of science, that Ginzberg learned his own views on the character of the scientific culture into which the Jewish people was emerging.

Robert Lawrence Kuhn is the creator and host of Closer To Truth, the long - running PBS / public television series on science and philosophy.

Long concludes that science alone can not determine a life philosophy, and that many of these authors overestimated the extent of its influence on their beliefs.

I was fortunate to stumble on his early work on the philosophy of social science when I was writing my dissertation (subsequently published as Character and the Christian Life).