The ArgumentCassirer's analyses of twentieth-century physics from the perspective of the philosophy of science focuses on the concept of the object of scientific experience. Within his concept of functional knowledge, he takes a structural stance and claims that it is specifically this concept of the object that has paved the way for modern science. This article aims, first, to show that Cassirer's interpretation of Felix Klein's “Erlanger Programm” provided the impetus for this view. Then, it analyzes Kant's conception of objectivity (...) in order to examine whether Cassirer can rightfully claim that his view is a further development of transcendental principles. Finally, it is argued that it is Cassirer's concept of the object that enables him to integrate one decisive feature of scientific progress, namely, the increasinggeneralizationof the basic concepts of a science, into his conception of knowledge. This is illustrated in more detail through the example of the progression from Newton's mechanics to relativity theory. (shrink)

Husserl’s philosophy, by the usual account, evolved through three stages: 1. development of an anti-psychologistic, objective foundation of logic and mathematics, rooted in Brentanian descriptive psychology; 2. development of a new discipline of "phenomenology" founded on a metaphysical position dubbed "transcendental idealism"; transformation of phenomenology from a form of methodological solipsism into a phenomenology of intersubjectivity and ultimately (in his Crisis of 1936) into an ontology of the life-world, embracing the social worlds of culture and history. We show that this (...) story of three revolutions can provide at best a preliminary orientation, and that Husserl was constantly expanding and revising his philosophical system, integrating views in phenomenology, ontology, epistemology and logic with views on the nature and tasks of philosophy and science as well as on the nature of culture and the world in ways that reveal more common elements than violent shifts of direction. We argue further that Husserl is a seminal figure in the evolution from traditional philosophy to the characteristic philosophical concerns of the late twentieth century: concerns with representation and intentionality and with problems at the borderlines of the philosophy of mind, ontology, and cognitive science. (shrink)

The present discussion arose from the desire to explain, to an audience of non-physicists, the epistemology to which one is forced if one pursues the quantum mechanical theory of observation to its ultimate consequences. However, the conclusions will not be derived from the aforementioned theory but obtained on the basis of a rather general analysis of what we mean by real. Quantum theory will form the background but not the basis for the analysis. The concept of the real to be (...) arrived at shows considerable similarity to that of the idealist. As the title indicates, it is formulated as a dualism. It is quite possible that it will soon be rejected not only by the community of the philosophers but also by that of the scientists. If this should be the case, the attempt to derive an epistemology from physics will prove to have been premature. Naturally, the author hopes that this will not be the case because, quite apart from the quantum theoretical background, the concepts to be presented appear natural also as an outgrowth of common sense considerations. They have been arrived at by many who did not accept the epistemology of quantum mechanics. (shrink)

In this book, which remained unfinished at his death, Husserl attempts to forge a union between phenomenology and existentialism.

Edmund Husserl is the founder of phenomenology. The Logical Investigations is Edmund Husserl's most famous work and has had a decisive impact on the direction of twentieth century philosophy. This is the first time both volumes of this classic work, translated by J.N. Findlay, have been available in paperback. They include a new introduction by Dermot Moran, placing the Logical Investigations in historical context and bringing out its importance for contemporary philosophy.

Mr. Sharp's resolution of the Einstein-Podolsky-Rosen paradox is, in my opinion, the right one. However, the resolution does not in my opinion show that “God's in his heaven; all's right with the world.” This is in no way a criticism of Sharp; rather, it is inevitable that any resolution of this paradox, dealing as it does with the quantum mechanical concept of “measurement”, must tangle with some of the real difficulties which are lurking in the notion. The purpose of these (...) comments is to use Mr. Sharp's remarks as a basis for bringing out one of the serious conceptual difficulties connected with measurement. (shrink)

Recent discussions in the physical literature, designed to clarify the logical position of modern physical theory, have brought to light an amazing divergence of fundamental attitudes which may well bewilder the careful student of physics as well as philosophy. Quantum mechanics, representing an abstract formalism, should be capable of having its logical structure analyzed with great precision like any other mathematical discipline. Its consequences in all problems to which its method can be applied are so unambiguous, consistent, and successful in (...) predicting physical experience as to disperse immediately all thoughts of possible discrepancies in its fundamental texture. Yet it must be said that even the founders of quantum theory are not in harmony in their various expositions of the bases of that theory. However, while this situation seems disquieting on the face of it, there is no cause for serious brow raising, for it is a fact that there exists agreement with regard to the central axioms of the theory, and that the ambiguities affect only their philosophical interpretation, a field in which differences of opinion may at present be honestly entertained. (shrink)

Can there be a theory-free experience? And what would be the object of such an experience. Drawing on ideas set out by Husserl in the “Crisis” and in the second book of his “Ideas”, the paper presents answers to these questions in such a way as to provide a systematic survey of the content and ontology of common sense. In the second part of the paper Husserl’s ideas on the relationship between the common-sense world (what he called the ‘life-world’) and (...) the world of physical theory are subjected to a critical evaluation. The relation of Husserl’s ideas to current work in folk psychology and naive physics and to the direct realism of J. J. Gibson are also treated. (shrink)

My contribution will focus on only one question, which I would like to state in the simplest possible way. This question will be: why do we find Bohr obscure? Or, alternatively, why is there so much — and ever renewed — complaint in the literature over Bohr ‘being unintelligible’?

With a new foreword by Dermot Moran 'the work here presented seeks to found a new science though, indeed, the whole course of philosophical development since Descartes has been preparing the way for it a science covering a new field of ...