While many books have claimed parallels between modern physics and Eastern philosophy, none have dealt with the historical influences of both Chinese traditional thought and non-mechanistic, holistic western thought on the philosophies of the scientists who developed electromagnetic field theory. In The Holistic Inspirations of Physics, R. Valentine Dusek asks: to what extent is classical field theory a product of organic and holistic philosophies and frameworks? Electromagnetic theory has been greatly influenced by holistic worldviews, Dusek posits, and he highlights three alternative scientific systems that made the development of electromagnetic theory possible: medieval Chinese science, Western Renaissance occultism, and the German romantic traditions. He situates these "alternative" approaches in their social context and background, and traces their connection with components of "accepted" physical science in relation to a number of social movements and philosophical theories. Readers will learn of specific contributions made by these alternative traditions, such as the Chinese inventing the compass and discovering the earth's magnetic field and magnetic declination. Western alchemical ideas of active forces and "occult" influences contributed to Newton's theory of gravitation force as action at a distance, rather as a result of purely mechanical collisions and contact action. Dusek also describes the extent to which women's culture supplied (often without credit) the philosophical background ideas that were absorbed into mainstream field theory.
This book examines Fuller’s pioneering vision of social epistemology. It focuses specifically on his work post-2000, which is founded in the changing conception of humanity and project into a ‘post-‘ or ‘trans-‘ human future. Chapters treat especially Fuller’s provocative response to the changing boundary conditions of the knower due to anticipated changes in humanity coming from the nanosciences, neuroscience, synthetic biology and computer technology and end on an interview with Fuller himself. While Fuller’s turn in this direction has invited at least as much criticism as his earlier work, to him the result is an extended sense of the knower, or ‘humanity 2.0’, which Fuller himself identifies with transhumanism. The authors assess Fuller’s work on the following issues: Science and Technology Studies (STS), the university and intellectual life, neo-liberal political economy, intelligent design, Cosmism, Gnosticism, agent-oriented epistemology, proactionary vs precautionary principles and Welfare State 2.0.
Ideal for undergraduate students in philosophy and science studies, Philosophy of Technology offers an engaging and comprehensive overview of a subject vital to our time. An up-to-date, accessible overview of the philosophy of technology, defining technology and its characteristics. Explores the issues that arise as technology becomes an integral part of our society. In addition to traditional topics in science and technology studies, the volume offers discussion of technocracy, the romantic rebellion against technology. Complements The Philosophy of Technology: The Technological Condition: An Anthology, edited by Robert C. Scharff and Val Dusek (Blackwell, 2003).
While many books have claimed parallels between modern physics and Eastern philosophy, none have dealt with the historical influences of both Chinese traditional thought and non-mechanistic, holistic western thought on the philosophies of the scientists who developed electromagnetic field theory. In The Holistic Inspirations of Physics, R. Valentine Dusek asks: to what extent is classical field theory a product of organic and holistic philosophies and frameworks? Electromagnetic theory has been greatly influenced by holistic worldviews, Dusek posits, and he highlights three alternative scientific systems that made the development of electromagnetic theory possible: medieval Chinese science, Western Renaissance occultism, and the German romantic traditions. He situates these "alternative" approaches in their social context and background, and traces their connection with components of "accepted" physical science in relation to a number of social movements and philosophical theories. Readers will learn of specific contributions made by these alternative traditions, such as the Chinese inventing the compass and discovering the earth's magnetic field and magnetic declination. Western alchemical ideas of active forces and "occult" influences contributed to Newton's theory of gravitation force as action at a distance, rather as a result of purely mechanical collisions and contact action. Dusek also describes the extent to which women's culture supplied (often without credit) the philosophical background ideas that were absorbed into mainstream field theory.
This book examines Fuller’s pioneering vision of social epistemology. It focuses specifically on his work post-2000, which is founded in the changing conception of humanity and project into a ‘post-‘ or ‘trans-‘ human future. Chapters treat especially Fuller’s provocative response to the changing boundary conditions of the knower due to anticipated changes in humanity coming from the nanosciences, neuroscience, synthetic biology and computer technology and end on an interview with Fuller himself. While Fuller’s turn in this direction has invited at least as much criticism as his earlier work, to him the result is an extended sense of the knower, or ‘humanity 2.0’, which Fuller himself identifies with transhumanism. The authors assess Fuller’s work on the following issues: Science and Technology Studies (STS), the university and intellectual life, neo-liberal political economy, intelligent design, Cosmism, Gnosticism, agent-oriented epistemology, proactionary vs precautionary principles and Welfare State 2.0.
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