Thomas S. Kuhn's classic book is now available with a new index.

Human beings have the unique ability to view the world in a detached way: We can think about the world in terms that transcend our own experience or interest, and consider the world from a vantage point that is, in Nagel's words, "nowhere in particular". At the same time, each of us is a particular person in a particular place, each with his own "personal" view of the world, a view that we can recognize as just one aspect of the (...) whole. How do we reconcile these two standpoints--intellectually, morally, and practically? To what extent are they irreconcilable and to what extent can they be integrated? Thomas Nagel's ambitious and lively book tackles this fundamental issue, arguing that our divided nature is the root of a whole range of philosophical problems, touching, as it does, every aspect of human life. He deals with its manifestations in such fields of philosophy as: the mind-body problem, personal identity, knowledge and skepticism, thought and reality, free will, ethics, the relation between moral and other values, the meaning of life, and death. Excessive objectification has been a malady of recent analytic philosophy, claims Nagel, it has led to implausible forms of reductionism in the philosophy of mind and elsewhere. The solution is not to inhibit the objectifying impulse, but to insist that it learn to live alongside the internal perspectives that cannot be either discarded or objectified. Reconciliation between the two standpoints, in the end, is not always possible. (shrink)

The contributions of few contemporary scientists have been as far reaching in their effects as those of Nobel Laureate Werner Heisenberg.

_'Never before has there been so many and such dreadful weapons in so many irresponsible hands.'__ - Karl Popper, from the Preface_ _All Life is Problem Solving_ is a stimulating and provocative selection of Popper's writings on his main preoccupations during the last twenty-five years of his life. This collection illuminates Popper's process of working out key formulations in his theory of science, and indicates his view of the state of the world at the end of the Cold War and (...) after the collapse of communism. (shrink)

In this paper I put forward a new micro realistic, fundamentally probabilistic, propensiton version of quantum theory. According to this theory, the entities of the quantum domain - electrons, photons, atoms - are neither particles nor fields, but a new kind of fundamentally probabilistic entity, the propensiton - entities which interact with one another probabilistically. This version of quantum theory leaves the Schroedinger equation unchanged, but reinterprets it to specify how propensitons evolve when no probabilistic transitions occur. Probabilisitic transitions occur (...) when new "particles" are created as a result of inelastic interactions. All measurements are just special cases of this. This propensiton version of quantum theory, I argue, solves the wave/particle dilemma, is free of conceptual problems that plague orthodox quantum theory, recovers all the empirical success of orthodox quantum theory, and at the same time yields as yet untested predictions that differ from those of orthodox quantum theory. (shrink)

THE aim of this paper is to refute Hume's contention that there cannot be logically necessary connections between successive events. I intend to establish, in other words, not 'Logically necessary connections do exist between successive events', but instead the rather more modest proposition: 'It may be, it is possible, as far as we can ever know for certain, that logically necessary connections do exist between successive events.' Towards the end of the paper I shall say something about the implications of (...) rejecting Hume's contention. (shrink)

A fully micro realistic, propensity version of quantum theory is proposed, according to which fundamental physical entities - neither particles nor fields - have physical characteristics which determine probabilistically how they interact with one another . The version of quantum "smearon" theory proposed here does not modify the equations of orthodox quantum theory: rather, it gives a radically new interpretation to these equations. It is argued that there are strong general reasons for preferring quantum "smearon" theory to orthodox quantum theory; (...) the proposed change in physical interpretation leads quantum "smearon" theory to make experimental predictions subtly different from those of orthodox quantum theory. Some possible crucial experiments are considered. (shrink)

There is a need to bring about a revolution in the philosophy of science, interpreted to be both the academic discipline, and the official view of the aims and methods of science upheld by the scientific community. At present both are dominated by the view that in science theories are chosen on the basis of empirical considerations alone, nothing being permanently accepted as a part of scientific knowledge independently of evidence. Biasing choice of theory in the direction of simplicity, unity (...) or explanatory power does not permanently commit science to the thesis that nature is simple or unified. This current ‘paradigm’ is, I argue, untenable. We need a new paradigm, which acknowledges that science makes a hierarchy of metaphysical assumptions concerning the comprehensibility and knowability of the universe, theories being chosen partly on the basis of compatibility with these assumptions. Eleven arguments are given for favouring this new ‘paradigm’ over the current one. (shrink)

Cutting God in Half argues that, in order to tackle climate change, world poverty, extinction of species and our other global problems rather better than we are doing at present we need to bring about a revolution in science, and in academia more generally. We need to put our problems of living – personal, social, global – at the heart of the academic enterprise. How our human world, imbued with meaning and value, can exist and best flourish embedded in the (...) physical universe is, the book argues, our basic problem. It is our fundamental philosophical problem, our fundamental problem of knowledge and understanding, and our fundamental practical problem of living. It is this problem that we fail, at present, to recognize as fundamental – to our cost. It can be understood to arise as a result of cutting God in half – severing the God of Cosmic Power from the God of Value. The first is Einstein’s God, the underlying unity in the physical universe that determines how events occur. The second is what is of most value associated with human life – and sentient life more generally. Having cut God in half in this way, the problem then becomes to see how the two halves can be put together again. This book tackles outstanding aspects of this problem, and in doing so throws out original ideas about science, education, religion, evolutionary theory, free will, quantum theory, and how we should go about tackling our impending global crises. It transpires that bringing our basic problem into sharp focus has revolutionary implications. It becomes clear how and why many aspects of our social and cultural world urgently need to be transformed. Cutting God in Half is written in a lively, accessible style, and ought to be essential reading for anyone concerned about ultimate questions – the nature of the universe, the meaning of life, the future of humanity. (shrink)

In this paper I set out to solve the problem of how the world as we experience it, full of colours and other sensory qualities, and our inner experiences, can be reconciled with physics. I discuss and reject the views of J. J. C. Smart and Rom Harré. I argue that physics is concerned only to describe a selected aspect of all that there is – the causal aspect which determines how events evolve. Colours and other sensory qualities, lacking causal (...) efficacy, are ignored by physics and cannot be predicted by physical theory. Even though physics is silent about sensory qualities, they nevertheless exist objectively in the world – in one sense of “objective” at least. (shrink)

This book tackles the problem of how we can understand our human world embedded in the physical universe in such a way that justice is done both to the richness..

A new version of quantum theory is proposed, according to which probabilistic events occur whenever new statioinary or bound states are created as a result of inelastic collisions. The new theory recovers the experimental success of orthodox quantum theory, but differs form the orthodox theory for as yet unperformed experiments.

Three big philosophical problems about consciousness are: Why does it exist? How do we explain and understand it? How can we explain brain-consciousness correlations? If functionalism were true, all three problems would be solved. But it is false, and that means all three problems remain unsolved (in that there is no other obvious candidate for a solution). Here, it is argued that the first problem cannot have a solution; this is inherent in the nature of explanation. The second problem is (...) solved by recognizing that (a) there is an explanation as to why science cannot explain consciousness, and (b) consciousness can be explained by a different kind of explanation, empathic or “personalistic” explanation, compatible with, but not reducible to, scientific explanation. The third problem is solved by exploiting David Chalmers“principle of structural coherence”, and involves postulating that sensations experienced by us–visual, auditory, tactile, and so on–amount to minute scattered regions in a vast, multi dimensional “space” of all possible sensations, which vary smoothly, and in a linear way, throughout the space. There is also the space of all possible sentient brain processes. There is just one, unique one-one mapping between these two spaces that preserves continuity and linearity. It is this which provides the explanation as to why brain processes and sensations are correlated as they are. I consider objections to this unique-matching theory, and consider how the theory might be empirically confirmed. (shrink)

The Urgent Need for an Intellectual Revolution For much of my working life (from 1972 onwards) I have argued, in and out of print, that we need to bring about a revolution in the aims and methods of science – and of academic inquiry more generally. Instead of giving priority to the search for knowledge, academia needs to devote itself to seeking and promoting wisdom by rational means, wisdom being the capacity to realize what is of value in life, for (...) oneself and others, wisdom thus including knowledge, understanding and technological know-how, but much else besides. A basic task ought to be to help humanity learn how to create a better world. (shrink)

Along with The Open Universe and Quantum Theory and the Schism in Physics, this book forms part of the trilogy Postscript to the Logic of Scientific Discovery. Although written twenty-five years ago and circulated among Popper's students, we owe it to W. W. Bartley III's editorial assistance that the work now appears in print.