Сьогодні у західних країнах стрімко зростає популярність поняття «нерелігійна духовність». За його допомогою ідентифікують свій світогляд люди, для яких є однаково неприйнятними як релігійні світогляди домодерну, так і раціональні світогляди модерну. Та, незважаючи на свою популярність, це поняття є метафоричним та невизначеним. У статті на основі теоретичних напрацювань мислителів такої течії філософської думки, як інтегральний підхід, експліковано поняття «нерелігійна духовність». Проведено історичний аналіз європейської філософії з метою виділити «духовну, але не релігійну» лінію розвитку філософської думки. На окремих прикладах розглянуто вплив (...) учених з «духовним, але не релігійним» світоглядом на еволюцію наукового знання. (shrink)

Eminent scientists are well-placed to bring the novel works of others, even if not in their own areas of expertise, to general attention. In so doing, they may be able to extend original accounts or introduce new terminologies, but they are basically messengers, not innovators. In the 1940s an evolutionary theory of biological aging was explained by Peter Medawar, and informational concepts relating to DNA were explained by Erwin Schrödinger. Both explanations were eventually traced back to the Victorian polymath Samuel (...) Butler—one by Medawar’s research associate Alex Comfort, and the other, albeit indirectly, by Schrödinger himself. In his time Butler’s works were too erudite for general readers and too laden with populist jargon for contemporary experts to take seriously. However, today it appears counterfactually plausible that an early acceptance of his ideas would have greatly quickened the pace of research. (shrink)

I would like to attack a certain view: The view that the concept of identity can fail to apply to some things although, for some positive integer n, we have n of them. The idea of entities without self-identity is seriously entertained in the philosophy of quantum mechanics. It is so pervasive that it has been labelled the Received View. I introduce the Received View in Section 1. In Section 2 I explain what I mean by entity, and I argue (...) that supporters of the Received View should agree with my characterization of the corresponding notion of entity. I also explain what I mean by identity, and I show that supporters of the Received View agree with my characterization of that notion. In Section 3 I argue that the concept of identity, so characterized, is one with the concept of oneness. Thus, it cannot but apply to what belongs to a collection with n elements, n being a positive integer. In Section 4 I add some considerations on the primitiveness of identity or unity and the status of the Identity of Indiscernibles. In Section 5 I address the problem of how reference to indiscernible objects with identity can be achieved. (shrink)

Abstract In recent decades scholars in every major religious tradition have been commenting on the relationship between their own tradition and science. The subject in the context of Hinduism is complex because there is no central institutionalized authority to dictate what is acceptable Hindu belief and what is not. This has resulted in a variety of perspectives that are touched upon here. Historical factors in the introduction of modern science in the Hindu world have also influenced the subject. The reflections (...) in this paper are based on these. (shrink)