Related to the key areas of Pauli's and Jung's joint interests, the book covers overlapping issues from the perspectives of physics, philosophy, and psychology. Of primary significance are epistemological questions connected to issues such as realism, measurement, observation, consciousness, and the unconscious. The contributions assess the extensive material that we have about Pauli's and Jung's ideas today, with particular respect to concrete research questions and projects based on and related to current knowledge.
Are choice and free will possible in a world governed by deterministic fundamental equations? What sense would determinism make if many events and processes in the world seemed to be governed by chance? These and many other questions emphasize the fact that chance and choice are two leading actors on stage whenever issues of determinism are under discussion. This volume collects essays by accomplished scientists and philosophers, addressing numerous facets of the concept of determinism. The contributions cover viewpoints from mathematics, physics, cognitive science and social science as well as various branches of philosophy. They offer valuable reading for everyone interested in the interdisciplinary relations between determinism, chance and free will. The desire to foster an interdisciplinary dialogue on determinism, chance and free will was the initial impetus leading to an international workshop on determinism taking place at Ringberg Castle near Lake Tegernsee, south of Munich, in June 2001. Representatives from mathematics, physics, cognitive and social science, and various branches of philosophy convened to discuss numerous aspects of determinism from their disciplinary perspectives. This volume is based on elaborated and refereed manuscripts of their lectures.
Dual-Aspect Monism and the Deep Structure of Meaning investigates the metaphysical position of dual-aspect monism, with particular emphasis on the concept of meaning as a fundamental feature of the fabric of reality. As an alternative to other positions – mainly dualism, physicalism, idealism – that have been proposed to understand consciousness and its place in nature, the decompositional version of dual-aspect monism considers the mental and the physical as two aspects of one underlying undivided reality that is psychophysically neutral. Inspired by analogies with modern physics and driven by its conceptual problems, Wolfgang Pauli, Carl Gustav Jung, Arthur Eddington, John Wheeler, David Bohm, and Basil Hiley are the originators of the approaches studied. A radically novel common theme in their approaches is the constitutive role of meaning and its deep structure, relating the mental and the physical to a psychophysically neutral base.The authors reconstruct the formal structure of these approaches, and compare their conceptual emphases as well as their relative strengths and weaknesses. They also address a number of challenging themes for current and future interdisciplinary research, both theoretical and empirical, that arise from the presented frameworks of thinking. Dual-Aspect Monism and the Deep Structure of Meaning will be of interest to researchers and advanced students working in consciousness studies, philosophy of mind, philosophy of science, philosophy of physics, metaphysics, and the history of 20th-century philosophy and physics.
This book discusses spirituality as an emerging scientific topic from a historical perspective, with extensive discussion of the mind-body problem and of scientific concepts of consciousness. While the book focuses on the Western tradition of ‘Enlightenment’, it also implicitly addresses the double meaning of the term, with the Eastern tradition describing it as ‘a state of true knowledge, which is an important goal on an individual’s spiritual path’ and the Western tradition seeing it as ‘the collective process of getting rid of narrow-minded dogmas and concepts’. The book is based on a simple yet challenging premise: Science has not gone far enough in the scientific process of going from a collective mind tied up in dogmatic teachings to a truly free mind that, seemingly, freed itself from bondage and restrictions. The book shows that science, and with it our whole Western culture, has to incorporate spirituality if it is to realize this goal of enlightenment. If that is done, and it can only be done by many individuals actually practicing spirituality, this will also lead to the individual type of enlightenment.
1 2 Harald Atmanspacher and Hans Primas 1 Institute for Frontier Areas of Psychology, Freiburg, Germany,haa@igpp.de 2 ETH Zurich, Switzerland,primas@phys.chem.ethz.ch Thenotionofrealityisofsupremesigni?canceforourunderstandingofnature, the world around us, and ourselves. As the history of philosophy shows, it has been under permanent discussion at all times. Traditional discourse about - ality covers the full range from basic metaphysical foundations to operational approaches concerning human kinds of gathering and utilizing knowledge, broadly speaking epistemic approaches. However, no period in time has ex- rienced a number of moves changing and, particularly, restraining traditional concepts of reality that is comparable to the 20th century. Early in the 20th century, quite an in?uential move of such a kind was due to the so-called Copenhagen interpretation of quantum mechanics, laid out essentially by Bohr, Heisenberg, and Pauli in the mid 1920s. Bohr’s dictum, quoted by Petersen (1963, p.12), was that “it is wrong to think that the task of physics is to ?nd out how nature is. Physics concerns what we can say about nature.” Although this standpoint was not left unopposed – Einstein, Schr ̈ odinger, and others were convinced that it is the task of science to ?nd out about nature itself – epistemic, operational attitudes have set the fashion for many discussions in the philosophy of physics (and of science in general) until today.
The European Union (EU) was launched as a response to the economic dominance of the United States and – to a lesser degree – the Soviet Union. The nations of Western Europe were too small to compete against large scale and diversi?ed economies on their own. Six countries, eventually expanding to 27 (and counting), took a series of steps toward progressively deeper integration: the removal of int- nal tariffs, the construction of a common external tariff, the elimination of many (but not all) non-tariff barriers leading to a single market, and the adoption of a c- mon currency by 15 of the member states. The EU today equals and even exceeds the U. S. on many key indicators of performance. In the process, two similar but nonetheless divergent models of social and economic life stand in contrast with each other. The U. S. is more committed to capitalism and does little to dilute its harsh edges while the nations of Europe support wider social safety nets and more active regulation of commercial activity to mute the crueller aspects of the free-market. Until recently, the economic dynamism of the U. S. called into question whether the so-called European social model was sustainable in an era of globalization. The EU was slipping in competitiveness and was being challenged by new global pow- houses like China and India. Although the U. S. economy has slowed, there is little indication that European countries are capable of leveraging the situation to their advantage.
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