In the quest and search for a physical theory of everything from the macroscopic large body matter to the microscopic elementary particles, with strange and weird concepts springing from quantum physics discovery, irreconcilable positions and inconvenient facts complicated physics – from Newtonian physics to quantum science, the question is- how do we close the gap? Indeed, there is a scientific and mathematical fireworks when the issue of quantum uncertainties and entanglements cannot be explained with classical physics. The Copenhagen interpretation is (...) an expression of few wise men on quantum physics that was largely formulated from 1925 to 1927 namely by Niels Bohr and Werner Heisenberg. From this point on, there is a divergence of quantum science into the realms of indeterminacy, complementarity and entanglement which are principles expounded in Yijing, an ancient Chinese knowledge constructed on symbols, with a vintage of at least 3 millennia, with broken and unbroken lines to form stacked 6-line structure called the hexagram. It is premised on probability development of the hexagram in a space-time continuum. The discovery of the quantization of action meant that quantum physics could not convincingly explain the principles of classical physics. This paper will draw the great departure from classical physics into the realm of probabilistic realities. The probabilistic nature and reality interpretation had a significant influence on Bohr’s line of thought. Apparently, Bohr realized that speaking of disturbance seemed to indicate that atomic objects were classical particles with definite inherent kinematic and dynamic properties (Hanson, 1959). Disturbances, energy excitation and entanglements are processual evolutionary phases in Yijing. This paper will explore the similarities in quantum physics and the methodological ways where Yijing is pivoted to interpret observable realities involving interactions which are uncontrollable and probabilistic and forms an inseparable unity due to the entanglement, superposition Transgressing disciplinary boundaries in the discussion of Yijing, originally from the Western Zhou period (1000-750 BC), over a period of warring states and the early imperial period (500-200 BC) which was compiled, transcribed and transformed into a cosmological texts with philosophical commentaries known as the “Ten Wings” and closely associated with Confucius (551- 479 BC) with the Copenhagen Interpretation (1925-1927) by the few wise men including Niel Bohr and Werner Heisensberg would seem like a subversive undertaking. Subversive as the interpretations from Yijing is based on wisdom derived from thousands of years from ancient China to recently discovered quantum concepts. The subversive undertaking does seem to violate the sanctuaries of accepted ways in looking at Yijing principles, classical physics and quantum science because of the fortified boundaries that have been erected between Yijing and the sciences. Subversive as this paper may be, it is an attempt to re-cast an ancient framework where indeterminism, complementarity, non-linearity entanglement, superposition and probability interpretation is seen in today quantum’s realities. (shrink)

This is a 2020 revision of my 1988 dissertation "The Choreography of the Soul" with a new Foreword, a new Conclusion, a substantially revised Preface and Introduction, and many improvements to the body of the work. However, the thesis remains the same. A theory of consciousness and trance states--including psychedelic experience--is developed. Consciousness can be analyzed into two distinct but generally interrelated systems, which I call System X and System Y. System X is the emotional-visceral-kinaesthetic body. System X is a (...) harmonic system of "endokinetic" (internal bodily) and "ectokinetic" (emotionally expressive) movement. System Y is a "teleokinetic" (goal directed) system that includes language, cognition, perception, voluntary motor control, manipulation of the environment, etc. Contrary to theories of consciousness prevalent in the Western philosophical traditions that begin with Plato, I argue that System Y is secondary to and dependent upon System X, not the reverse. In building my thesis I draw upon the work of Friedrich Nietzsche, psychoanalysis, Jungian depth psychology, political anthropology, modern neuroscience, Pythagorean music theory, and the mathematical theory of harmonic systems. (shrink)

Buddhism has always produced epistemological systems, and those of the Mahāyāna, in particular, always showed knowledge and perception to be inherently delusive. “Higher” forms of Buddhism have a degenerative philosophy of history according to which a sort of Golden Age was disrupted by the rise and gradual development of knowledge and the delusion inherent in it, which have reached their apex in our time – the final phase of the “Era of Darkness.” From this standpoint, this paper intends to show (...) science, in which Marcuse saw an inherent instrumental/technological interest, to have been developed by delusion and to have simultaneously furthered the development of delusion, to the point at which they begot the deadly ecological crisis proper to this concluding phase of the Era of Darkness – which reveals as such the delusion at its root, achieving the latter’s empirical reductio ad absurdum and offering us the possibility of eradicating it and thus healing our minds and, hopefully, our world. (shrink)

There has been the recurrent suspicion that community, harmony, cohesion, and similar relational goods as understood in the African ethical tradition threaten to occlude difference. Often, it has been Western defenders of liberty who have raised the concern that these characteristically sub-Saharan values fail to account adequately for individuality, although some contemporary African thinkers have expressed the same concern. In this chapter, I provide a certain understanding of the sub-Saharan value of communal relationship and demonstrate that it entails a substantial (...) allowance for difference. I aim to show that African thinkers need not appeal to, say, characteristically Euro-American values of authenticity or autonomy to make sense of why individuals should not be pressured to conform to a group’s norms regarding sex and gender. A key illustration involves homosexuality. (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)

David Bohm's thinking has become widely publicized since the 1982 performance of a form of the Einstein‐Podolsky‐ Rosen (EPR) experiment. Bohm's holomovement theory, in particular, tries to explain the nonlocality that the experiment supports. Moreover, his theories are close to his metaphysical and religious thinking. Fritjof Capra's writings try something similar: supporting a theory (the bootstrap theory) because it is close to his religious beliefs. Both Bohm and Capra appear to use their religious ideas in their physics. Religion, their source (...) for physical hypotheses, provides the motivation to develop and uphold them. (shrink)

Holism and reductionism are usually seen as opposite and mutually exclusive approaches to nature. Recently, some have come to see them as complementary rather than mutually exclusive. In this book I have argued that, even stronger, they should be seen as mutually dependent and co-operating research programmes. I have discussed holism and reductionism in biology in general and in ecology in particular. After an introductory chapter I have provided an overview of holistic and reductionistic positions in biology, and of the (...) reduction problems to which they relate. I have argued that it is extremely important to distinguish between ontological, epistemological and methodological aspects of these problems. The overview has shown that there are actually several approaches to reduction problems in biology, which can be characterized as more or less radically or moderately holistic or reductionistic. It has shown also that there are three major ’contradistinctions’ between holism and reductionism in biology, to wit the doctrine of emergence versus the reduction thesis; functional explanations versus causal explanations; and phenomenology versus mechanicism. In later chapters I have shown that these ’contradistinctions’ are not really contradistinctions at all. In the next chapters I have discussed the terms ’reduce’ and ’reduction’ in science. In chapter 3 I have discussed the reduction of laws and theories. I have shown that there are many different types of reduction depending on the auxiliary hypotheses that are being used in addition to the reducing theory: approximation-, aggregation, correlation and/or identification-hypotheses. The distinctions between these types has later, in chapter 5, proved to be of great importance in defining the concept of ’emergence’. The major conclusion of chapter 3 was that reduction is an epistemological issue, pertaining to logical relations between statements or systems of statements. It should not be confused, therefore, with ’ontological reduction’, certainly not in one of its ordinary senses, such as diminishing, devaluating or the like. Scientific reductions are, with the exception of instrumentalistic reductions, kinds of explanation, and, moreover, non-eliminative kinds of explanation. This means that a reduced law or theory is not eliminated by the reducing theory but rather consolidated or even reinforced. The ontology of the reduced law or theory is thereby also being consolidated. In chapter 4 I have argued that the same holds for reductions of concepts. Concept reductions are supposed to be accomplished by means of so-called ontological identity relations, which are in turn supposed to connect terms in the law or theory to be reduced, which do not occur in the reducing theory, with theoretical terms of the reducing theory. Because they are called ontological identity relations, several philosophers have thought that concept reductions imply some form of ontological reduction. And because they often occur in the context of micro-reductions, some have even thought that concept reductions are themselves micro-reductions. As a result, the idea has arisen that ontological identity relations are connections between macro-concepts and micro-concepts. However, concept reductions by means of ontological identity relations cannot be micro-reductions, because micro-reduction is, by definition, reduction with an aggregation step. Moreover, ontological identity relations are relations between different representations of and the same type of thing or attribute. That is, they express different epistemological sides of the same ontological coin. Therefore, concept reductions cannot be considered ontological reductions either, certainly not in the ordinary sense of diminishing, devaluating or the like. Thus, concept reduction is, like law or theory reduction, an epistemological issue: it pertains to relations between, in this case, different concepts or representations of one and the same type of thing or attribute. ’Ontological reduction’, then, may, in the context of scientific reductions, actually be considered a contradiction of terms. In chapter 5 I have linked this conclusion to the emergence thesis and to the alleged contradistinction between this thesis and the reduction thesis. I have shown that the doctrine of emergence actually consists of two separate claims, namely an ontological thesis stating that a whole has emergent properties which the component parts do not possess, neither separately nor in other partial combinations; and an epistemological thesis stating that emergent properties of wholes are ’in principle’ irreducible. I have argued that the first claim may be regarded as a valid, universal thesis about relations between properties of wholes and properties of parts, but that the second claim is untenable. I have discussed many emergent properties of wholes, biological as well as physico-chemical, that have proved to be explainable in terms of micro-theories about the component parts and auxiliary hypotheses. Once again, however, it is important to realize that reduction is an epistemological issue, whereas emergence, in the sense of thesis, is an ontological one. It is not ’wholes’ or ’emergent properties of wholes’ that are being reduced but statements about them. Reduction is a kind of explanation, not of explaining-away. Thus, it leaves the ontology of whatever is reduced fully intact. I have developed a new definition of the term ’emergence’ which expresses emergence in terms of the auxiliary hypotheses that may be used in reductions, in particular aggregation-, correlation- and identification-hypotheses. This has even lead to two very remarkable conclusions. First, emergence may be considered the opposite of ontological identity. And second, if there were no emergence, there wouldn’t be any reductions either. to reduce.) In this respect, therefore, there is absolutely no contradistinction between holism and reductionism. On these grounds I have introduced my thesis that holism and reductionism should rather be seen as mutually dependent, and hence co-operating, research programmes than as conflicting views of nature or of relations between sciences. Holistic programmes play an important role in science as guide programmes for reductionistic programmes by discovering or developing macro-laws or -theories about phenomena at the level of wholes, which they themselves, however, cannot explain. For these explanations they depend on the fruits of reductionistic programmes. If the latter succeed in providing the explanations they act as supply programmes for the holistic guide programmes. Reductionistic programmes depend in turn on holistic programmes for providing the macro-laws or -theories that call for these explanations. In chapter 6 I have discussed an example of this mutual dependency in the form of the reduction of the Bohr-effect in animal physiology. I have shown that this law has been reduced to the theory of allostery, applied to hemoglobin molecules in red blood cells, and that this application of the theory of allostery has been reduced to the theory of chemical bonding. I have also shown that at least six research programmes were involved in these reductions, and that the relations between these programmes can be characterized very well in terms of the model of holistic guide programmes and reductionistic supply programmes. The only, but highly significant, qualification appearing from example was that the terms ’holistic’ and ’reductionistic’ are extremely relative and should always be related to a certain given level of organization. In chapter 7 I have resolved the remaining contradistinction between holism and reductionism in biology, viz. the need for functional explanations and the demand that explanations be causal. I have shown that functional explanations are perfectly legitimate explanations which in a sense can be reconstrued as causal explanations. I have argued that functional explanations are indispensable components of more comprehensive, causal-evolutionary explanations, because the latter appeal to the adaptive value, and hence the function, of the property to be explained. In that sense functions can be regarded as adaptations, and functional explanations can be regarded as a sort of ’short-hand’ for evolutionary explanations. Finally, I have shown that in the context of functional explanations, too, co-operation of holistic and reductionistic research programmes occurs. In part 2 I have applied my thesis to ecology. I have shown that in ecology too, holismreductionism disputes notwithstanding, co-operation of holistic and reductionistic research programmes occurs, or, in so far as this appears to be not the case, that it should be strived after. In chapter 8 I have given an overview of reduction problems in ecology and of the various approaches to these problems. I have noticed that in ecology, too, there are several, radical, moderate and anti-reductionistic research strategies, with respect to the levels of both ecosystems, communities and populations. I have also noticed, however, that concrete solutions to reduction problems in ecology are frustrated by what is called the intellectual immaturity or the anomalous status of ecology. This refers to the almost complete lack of general laws and theories in ecology, at least at the higher levels of communities and ecosystems. Of a number of possible causes I have lifted out two, which lend themselves to philosophical analysis and clarification. The first one is the ambiguity of a major part of the ecological vocabulary. This was the subject of chapters 9 and 10. The second is the inhibitory effect which holism-reductionism disputes have on the growth of knowledge. This was the subject of chapter 13. In chapter 9 I have discussed the concept of an community. It appeared that the term ’community’ is used for several different entities at various levels of organization. This ambiguity alone seems to be sufficient for the lack of ’general’ laws and theories about ’communities’. My purpose in chapter 9 was to try and contribute to a solution of this problem. In doing so I have argued, first, that it seems wise to use the term ’community’ only for groups of species belonging to a single taxonomic or phylogenetic group, and to use the term ’biocoenosis’ for the higher level of organization, defined as the biotic component of an ecosystem. Next I have argued that, although species within communities may of course interact with each other, interaction is itself not a necessary or sufficient condition for community membership. Finally, I have hit upon what is known as the most notorious problem in community ecology, to wit the boundary problem, as well as the problem of heterogeneity. I have found that the cause of these problems lies in the fact that communities are almost invariably being seen as groups of populations occurring together in space and time, whereas the empirical fact is rather that populations of different species mostly do not occur together in the same space, and, moreover, that the species composition of communities changes continuously. This has lead to the suggestion that a community had better be defined as the group of individuals of two or more species occurring in the area of intersection of populations of these species. It is only in such intersection areas that one can really talk of the co-occurrence of species. I have shown the empirical adequacy of this definition by discussing various salt marsh plant communities on the Dutch island of Schiermonnikoog. In chapter 10 I have clarified two other important, yet highly controversial, concepts in ecology, to wit habitat and niche. It appeared that there are at least four different habitat concepts in ecology, and as many niche concepts, the additional complication being that two of these habitat concepts correspond to two of these niche concepts, whence the distinction between habitat and niche is blurred. In addition, different habitat concepts appeared to correspond to different environment concepts and also to different biotope concepts. My purpose in chapter 10 was to disentangle all these concepts from one another and to supply each of them with a suitable term. I have done so by keeping a close eye on commonly accepted notions about habitat differentiation and niche differentiation, two ’principles’ allowing one to explain the coexistence or non-coexistence of species in communities. The results can be found in boxes 5 and 7 in chapter 10. In chapter 11 I was finally able to substantiate my claim that in ecology, too, co-operation of holistic and reductionistic research programmes occurs. I have discussed the reduction of the classical competition model of Lotka and Volterra to modern niche theory. The Lotka/Volterra model is a phenomenological model: it describes the possible effects of competition between two species. Modern niche theory, on the other hand, is a mechanistic theory, in which both the objects of competition and a mechanism are being specified. I have shown that the reduction was established with the help of a relatively simple identification hypothesis and two relatively simple aggregation hypotheses, making it yet another example of heterogeneous microreduction in biology. In the reduction, the Lotka/Volterra model acted as a holistic guide programme and modern niche theory acted as a reductionistic supply programme. In chapter 12 I have discussed another example of co-operation in the form of the approximative reduction of MacArthur and Wilson’s equilibrium theory of island biogeography. I have argued that this can be seen as a holistic model, which has been of great unifying and especially heuristic value, but which in time has been found to be a bit too simple and in some respects had to be corrected. Therefore, it can also be seen as an idealization in the sense of the model of idealization and concretization, which subsequent research programmes have concretized. Because these concretizations have a reductive character, we can see in this structure of idealization and concretization yet another example of the co-operation of holistic and reductionistic research programmes in ecology. A philosophically interesting side-conclusion was that the model of idealization and concretization thus appears to apply also to relations between research programmes, and not only to programme-internal developments. In chapter 13 I have discussed an example of the inhibitory effect that holism-reductionism disputes may have on the growth of knowledge. The example concerns a controversy in island biogeography over the role of interspecific competition in structuring communities. This controversy has lasted for about ten years, appeares to have died out rather than to have been resolved, and has produced nothing new in the field of explanations of community structure. I have shown that the major factors underlying the controversy were differing, in casu holistic and reductionistic, views of communities. Though this presented a problem for my thesis, I have argued that, ultimately, the controversy can be resolved, and in a sense has been resolved, in a way that corroborates my thesis. In the epilogue, finally, I have mentioned some remaining problems concerning the adequacy of the present reduction model in dealing with reduction in ecology. These problems pertain to the question of specificty of ecological laws and theories, the likelihood that reductions in ecology generally occur on the basis of several reducing micro-theories, and the possible relationship between the former two points. (shrink)

The relationship of mind and matter is approached in a new way in this article. This approach is based on the causal interpretation of the quantum theory, in which an electron, for example, is regarded as an inseparable union of a particle and afield. This field has, however, some new properties that can be seen to be the main sources of the differences between the quantum theory and the classical (Newtonian) theory. These new properties suggest that the field may be (...) regarded as containing objective and active information, and that the activity of this information is similar in certain key ways to the activity of information in our ordinary subjective experience. The analogy between mind and matter is thus fairly close. This analogy leads to the proposal of the general outlines of a new theory of mind, matter, and their relationship, in which the basic notion is participation rather than interaction. Although the theory can be developed mathematically in more detail, the main emphasis here is to show qualitatively how it provides a way of thinking that does not divide mind from matter, and thus leads to a more coherent understanding of such questions than is possible in the common dualistic and reductionistic approaches. These ideas may be relevant to connectionist theories and might perhaps suggest new directions for their development. (shrink)

Mathematics is a struggle for many. To make it more accessible, behavioral and educational scientists are redesigning how it is taught. To a similar end, a few rogue mathematicians and computer scientists are doing something more radical: they are redesigning mathematics itself, improving its ergonomic features. Charles Peirce, an important contributor to ordinary symbolic logic, also introduced a rigorous but non-symbolic, graphical alternative to it that is easier to picture. In the spirit of this iconic logic, George Spencer-Brown founded iconic (...) mathematics. Performing iconic arithmetic, algebra, and even trigonometry, resembles doing calculations on an abacus, which is still popular in education today, has aided humanity for millennia, helps even when it is merely imagined, and ameliorates severe disability in basic computation. Interestingly, whereas some intellectually disabled individuals excel in very complex numerical tasks, others of normal intelligence fail even in very simple ones. A comparison of their wider psychological profiles suggests that iconic mathematics ought to suit the very people traditional mathematics leaves behind. (shrink)

. Several contemporary writers have found certain correlations between Taoism and modern philosophy of science to be particularly noteworthy because of their usefulness for interpreting world views, implicit or explicit, in each. However, the recent project in science and epistemology–the work of Michael Polanyi–which is probably most fruitfully resonant with Taoism has not yet been explored in that connection. The purpose of the present article is to begin that exploration. The essay provides a preliminary sketch of certain key moments in (...) Polanyi's thought and then turns attention to the Taoist themes of Tao, wu‐wei, and tz'u as these illuminate and are illuminated by the Polanyian post‐critical epistemology. (shrink)

The relationship of mind and matter is approached in a new way in this article. This approach is based on the causal interpretation of the quantum theory, in which an electron, for example, is regarded as an inseparable union of a particle and afield. This field has, however, some new properties that can be seen to be the main sources of the differences between the quantum theory and the classical (Newtonian) theory. These new properties suggest that the field may be (...) regarded as containing objective and active information, and that the activity of this information is similar in certain key ways to the activity of information in our ordinary subjective experience. The analogy between mind and matter is thus fairly close. This analogy leads to the proposal of the general outlines of a new theory of mind, matter, and their relationship, in which the basic notion is participation rather than interaction. Although the theory can be developed mathematically in more detail, the main emphasis here is to show qualitatively how it provides a way of thinking that does not divide mind from matter, and thus leads to a more coherent understanding of such questions than is possible in the common dualistic and reductionistic approaches. These ideas may be relevant to connectionist theories and might perhaps suggest new directions for their development. (shrink)

In the past few hundred years, science has exerted an enormous influence on the way the world appears to human observers. Despite phenomenal accomplishments of science, science nowadays faces numerous challenges that threaten its continued success. As scientific inventions become embedded within human societies, the challenges are further multiplied. In this critical review, some of the critical challenges for the field of modern chemistry are discussed, including: (a) interlinking theoretical knowledge and experimental approaches; (b) implementing the principles of sustainability at (...) the roots of the chemical design; (c) defining science from a philosophical perspective that acknowledges both pragmatic and realistic aspects thereof; (d) instigating interdisciplinary research; (e) learning to recognize and appreciate the aesthetic aspects of scientific knowledge and methodology, and promote truly inspiring education in chemistry. In the conclusion, I recapitulate that the evolution of human knowledge inherently depends upon our ability to adopt creative problem-solving attitudes, and that challenges will always be present within the scope of scientific interests. (shrink)

The qigong state of bigu is believed to be supported by the absorption of qi from the universe. Gamma radiation is ubiquitous in the cosmos and, according to some, may be a possible source of energy for cellular functioning. When the concept of energy is integrated with the concept of dynamical systems, the logic leads to the theory—termed systemic memory—that predicts all systems, from the micro to macro, store information and energy to various degrees. New research indicates that the human (...) body absorbs gamma radiation from the environment and emits high-frequency X rays. There are substantial individual differences in these effects that appear to be related, in part, to the psychological state of the person. Future research can determine if bigu is associated with increased absorption of gamma radiation and/or decreased emission of high frequency X rays. The hypothesis that qi can be viewed as quality information is proposed. (shrink)

Theoretical explication of a growing body of empirical data on consciousness-related anomalous phenomena is unlikely to be achieved in terms of known physical processes. Rather, it will first be necessary to formulate the basic role of consciousness in the definition of reality before such anomalous experience can adequately be represented. This paper takes the position that reality is constituted only in the interaction of consciousness with its environment, and therefore that any scheme of conceptual organization developed to represent that reality (...) must reflect the processes of consciousness as well as those of its environment. In this spirit, the concepts and formalisms of elementary quantum mechanics, as originally proposed to explain anomalous atomic-scale physical phenomena, are appropriated via metaphor to represent the general characteristics of consciousness interacting with any environment. More specifically, if consciousness is represented by a quantum mechanical wave function, and its environment by an appropriate potential profile, Schrödinger wave mechanics defines eigenfunctions and eigenvalues that can be associated with the cognitive and emotional experiences of that consciousness in that environment. To articulate this metaphor it is necessary to associate certain aspects of the formalism, such as the coordinate system, the quantum numbers, and even the metric itself, with various impressionistic descriptors of consciousness, such as its intensity, perspective, approach/avoidance attitude, balance between cognitive and emotional activity, and receptive/assertive disposition. With these established, a number of the generic features of quantum mechanics, such as the wave/particle duality, and the uncertainty, indistinguishability, and exclusion principles, display metaphoric relevance to familiar individual and collective experiences. Similarly, such traditional quantum theoretic exercises as the central force field and atomic structure, covalent molecular bonds, barrier penetration, and quantum statistical collective behavior become useful analogies for representation of a variety of consciousness experiences, both normal and anomalous, and for the design of experiments to study these systematically. (shrink)

When the question is posed as to when Chinese thought influenced Western philosophy, people often turn to the philosophy of the German rationalist Christian Wolff, whose 1721 speech on the virtues of Confucianism led to his academic indictment and eventual ousting from the University of Halle in 1723. In his speech, Wolff lauds the Chinese for attaining virtues by natural revelation rather than appealing to Christian revelation, which made their accomplishments all the more impressive in his eyes (Fuchs 2006). According (...) to Kanamori (1997), the audience of Wolff’s speech “criticized it as the product of atheistic thoughts because they thought that the speaker valued Chinese morality as highly as Christian morals, which were formulated by divine revelation” (p. 299). The worry, in other words, was that Wolff was corrupted by Chinese thought since the atheism of Confucianism may have influenced Wolff’s own views. Almost invariably, Gottfried Wilhelm von Leibniz’s name is involved in conversations that question the Chinese influence on Western philosophy, but it is typically tempered by the standard scholarly interpretation of the Leibniz-China connection, which is that Leibniz respected Chinese thought but was not influenced by it. I will argue against this standard scholarly interpretation by showing how Leibniz could have been influenced by Chinese thought. In particular, I propose that Leibniz’s conception of monads, which is something that we only see after his engagement with Chinese thought, may have been influenced by the Huayan Buddhist concept of li, which creeps into the Neo-Confucianism with which Leibniz had exposure. Should my argument be persuasive, this means that Chinese thought influenced the Western world sooner than has been previously believed. (shrink)

Within today's emerging global society, educational systemic change is a dynamic, complex process that must seek to engage active participation of all stakeholders. This article examines alternative models of this process, providing different perspectives of the recursive and comprehensive nature of change when viewed from the vantage points of those stakeholders within the process. An envisioned school or educational system that addresses preparation of a citizenry dedicated to democratic principles and issues of social justice must consciously examine the relationships, that (...) form and reform interconnecting and unifying diverse subsystems within the school's constructed meaning and purpose. (shrink)

The ArgumentTheorists of science and culture, seeking to explicate the implications of chaos theory, quantum mechanics, or special and general relativity, have drawn parallels to the constellation of intellectual and social phenomena collected in the concept of postmodernism. The notion thereby invoked of a postmodern physics is suggestive and worth exploring. But it remains ungrounded so long as the argument moves in the realm of parallels. Moreover, these discussions prove to be tacitly constrained by a preexisting genre of physicists' own (...) literary production, a genre whose argumentative structures have been taken over implicitly into the subsequent exchanges. Attending critically in this way to the intellectual interests of the discussants — asking who it is that wants to constitute a postmodern physics — should open up more productive ways of framing the debate. (shrink)

The bootstrap approach to understanding the elementary particles in hadronic physics was very popular in the 1960s as an alternative to quantum field theory. This episode is subjected to historical, methodological and philosophical analysis designed to complement the extensive work of Jim Cushing in this field.

Classical relativistic physics assumes that spatially separated events cannot influence one another (“locality”) and that values may be assigned to quantities independently of whether or not they are actually measured (“realism”). These assumptions have consequences—the Bell inequalities—that are sometimes in disagreement with experiment and with the predictions of quantum mechanics. It has been argued that, even if realism is not assumed, the violation of the Bell inequalities implies nonlocality—and hence that radical changes are necessary in the foundations of physics. We (...) show that this conclusion does not follow unless the locality hypothesis is strengthened in an implausible manner. (shrink)

This paper is a excursus into a philosophy of science for deployment in the study of sport. It argues for the virtues of Thomas Kuhn's account of the philosophy of science, an argument conducted strategically by contrasting that account with one derived from views of Karl Popper. In particular, it stresses, first, that Kuhn's views have been widely misunderstood; second, that a rectified Kuhnianism can give due weight to truth in science, while recognising that social sciences differ in crucial ways (...) from natural sciences. For, as Kuhn recognised, social sciences do not function in the paradigm-relative way characteristic of natural sciences. Yet there Kuhn's jargon, and especially misguided talk of ?paradigms?, is almost ubiquitous. These thoughts have relevance for three groups. First, as both sports scientists and exercise scientists come to grips with the claims to scientificity of their work, they will need increasingly to locate it within an epistemological framework provided by philosophy of science. So they must begin to take Kuhn's view seriously. Second, social scientists of sport ? faced with the predominant scientism of colleagues in sport and exercise science ? must also recognise alternatives to a postmodernist rejection of the concept of truth, where Kuhn's picture of natural science clarifies one such. Finally, philosophers writing on sport must not let antipathy to scientism close off the options they present or the terms in which they (we!) present them. And that may require debate among ourselves on abstract issues not immediately connected with sport. (shrink)

(1997). The generation of order and form within transpersonal fields: Insights from the psychotherapeutic situation. World Futures: Vol. 48, The Concept of Collective Consiousness: Research Perspectives, pp. 171-190.

Fritjof Capra's The Tao of Physics, one of several popularizations paralleling Eastern mysticism and modern physics, is critiqued, demonstrating that Capra gives little attention to the differing philosophies of physics he employs, utilizing whatever interpretation suits his purposes, without prior justification. The same critique is applied and similar conclusions drawn, about some recent attempts at relating theology and physics. In contrast, we propose the possibility of maintaining a cogent relationship between these disciplines by employing theological hypotheses to account for aspects (...) of physics that are free from interpretive difficulties, such as the ability to create mathematical structures with extraordinary predictive success. (shrink)

The encounter of the cognitive apparatus with the phenomenal world had led to the emergence of independent thought processes either based on scientific method of enguiry or on meditative experiences. In the course of time these have developed into a systematized body of knowledge. They purport to provide peace and happiness, but when seduced by power a distorted value structure has been legitimized. The plethora of evidences suggest the 'self' has been incapacitated for long. The scientific experiences have been given (...) supreme status. The paper stresses the need to attain a beginner's mind so that looking within and looking without no longer remain intangible goals of education. The naodalities have been discussed to escape the bonds of conceptual limitations. Finally, it is suggested that this constructive role of optimizing the oppor tunities for formation of intellect, which moves beyond conventional intellectualism, will evolve into a com passionate world-serving intellect, and pave the way for peace and harmony in this turbulent world. (shrink)

This paper focuses on the problems of indeterminism and subjectivism inherent in quantum physics. Schrödinger’s thought experiment reinvigorates an observer-created reality, enunciated in the Copenhagen Interpretation of Quantum Mechanics. Schrodinger’s experiment remains compatible with the Copenhagen ontology, given the commonness of their functions: indeterminism, subjectivism, uncertainty. Indeterminism as determinism is an ontological problem, and here in Quantum Mechanics, we see an interface of metaphysics in physics. In this metaphysics in physics, the thing is not there save the observer observes it. (...) Not just that! What the observer observes may not be definite after all! Idealism in Science? (shrink)

The enthusiasm for a positivistic approach to sexuality education has begun to subside. Recognizing that sexuality is more than a biological phenomenon, and that education is more than just information, sexuality educators throughout North America are now acknowledging the importance of values. There are two problems, however, with the philosophical orientation on values within the literature. The first problem is the pervasive view that teachers should remain neutral to facilitate value clarification. The commitment to neutrality is often based on an (...) appreciation and respect for pluralism, on the subjective nature of values, and on the integrity of persons. The commitment to neutrality, however, confuses pluralism with relativism, subjectivity with subjectivism, and integrity with validity. (shrink)