When the Scientist turns Philosopher
This paper examines how such fundamental notions as causality and determinism have undergone changes as a direct result of empirical discoveries. Although such notions are often regarded as metaphysical or a priori concepts, experimental discoveries at the beginning of this century—radioactive decay, blackbody radiation and spontaneous emission—led to a direct questioning of the notions of causality and determinism. Experimental evidence suggests that these two notions must be separated. Causality and indeterminism are compatible with the behavior of quantum-mechanical systems. The argument also sheds some light on the Duhem-Quine thesis, since experimental results at the periphery of the conceptual scheme directly affect conceptions at the very core.
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Ever since Thomas S. Kuhn pointed out the importance of the history of science for the philosophy of science, it has become customary for philosophers of science to support their philosophical considerations by appeal to real-life science. From the often historical material the philosopher seeks evidence for some general principles about the nature of science. If there is a common territory between science and philosophy, as many writers have affirmed, (1) it must also be possible to go from science to philosophy. This is indeed what some of the greatest scientific minds throughout the centuries have attempted to do. Their reflections fall into the oldest branches of philosophical thinking: ontology or the question of what the basic constituents of nature are; epistemology or the question by which tools the human mind can acquire knowledge about the external world; ethics or the question of what moral responsibility scientists have with respect to their discoveries.
In such contributions, scientists, prompted by the most recent discoveries in their respective fields, provide interpretations of science and the natural world and thereby contribute to their understanding. The heartbeat of science is at its most philosophical rhythm when major conceptual revisions or revolutions are afoot and scientists feel the need to go beyond the mathematical expressions of natural processes to reach a level of understanding which assigns some physical meaning to the mathematical comprehension of the natural world or offers a re-interpretation of the nature of the scientific enterprise. What is interesting in this process from a philosophical point of view is that empirical facts filter through to the conceptual level and bring about changes in the way the world is conceptualised. 'Old notions are discarded by new experiences', as Max Born once said. The common territory between science and philosophy lies in this interaction between facts and concepts.
However, meditation is not as common within Buddhism as most believe. There is a large assumption “that Buddhism and meditation go hand in hand”, but the majority of Buddhists have focused on “cultivating moral behavior, preserving the Buddha’s teachings (dharma), and acquiring good karma”(Braun 2014, p.1). Meditation and Buddhism are often assumed to be one and same, but this is also not true. As Buddhism has gained popularity among lay people it’s practices have changed Buddha’s teaching of the middle path has adapted to meditation being “possible in the city” rather than with monks in jungles and caves (p.4). As seen in Burma, in less than 75 years Buddhism and meditation were able to grow “from a pursuit of the barest sliver of the population to a duty of the ideal citizen” (p.5). While meditation is not the core of Buddhism it has encouraged the growth of Buddhism as it’s practice of mindfulness has been inspiring an approachable model (p.6). Meditation and mindfulness are easily manipulated to secularization, but still have significance in Buddhism and following the patterns of your
Polkinghorne asserts that “scientists are motivated by the desire understand what is happening in the world.”(551, Polkinghorne). As a physicist himself, Polkinghorne understands the desire to understand the world, even shifting careers to become a priest to better his understanding. Science asks how things happen, and does not attempt to answer every question. Questions asking why go ignored, as if they are not necessary to fully understand the world and the life that lives here. Science alone
Mindfulness meditation is a growth of person`s perception at the present time and some people think is a unique way to overcome anxiety and discover greater wisdom in our minds. A person who practices this meditation tries to get rid of any unwanted thoughts, concentrate on present ones, focus on attention and breathing. Some contemporary psychotherapists suggest that we can train our mind by practicing mindfulness meditation. Often almost all people catch themselves on thoughts that transfers from the present to the past and future. This is called mind wandering. This can be very distracting when a person tries to focus on certain task. Naturally, people who experience less mind wandering demonstrated greater mindfulness, and previous studies showed that practicing mindfulness meditation even for eight minutes can increase and mind wandering will decrease (Hafenbrack, 2013).
As psychological field of study advances with its technologies to investigate changes in the mind, using such technology to look at effects of mindfulness meditation would strengthen its argument and understanding of the mechanisms in the brain, to change meditators into the new awaken state. This essay will reveal the evidence of mindfulness meditation making an impact on the mind. First, this essay will present the studies which found physiological functional differences in the body for those who did mindfulness meditation. Second, this essay will present the studies which found functional differences in the brain for those who perform mindfulness meditation. Third, this essay will present the studies which found structural differences in the brain for those who performed mindfulness meditation.
In narrative therapy, the therapist is a collaborator or consultant; clients are the true experts on their lives (Carr, 1998). Therapists who utilize narrative therapy work with clients from all walks of life with an array of conditions. Narrative therapy can be used to help children, adolescents, adults, and the elderly. It can also be a beneficial intervention for couples, families, and community settings. The problems and disorders that may benefit from this therapeutic approach include, but aren’t limited to family conflict and marital concerns, mood disorders like anxiety and depression, loss and grief, childhood conduct problems, anger management, trauma, substance abuse and addiction. Carr (1998) credits narrative therapy for covering a vast amount of areas because the main goal of this intervention is to help the client deconstruct the problem-saturated dominant story and to thereby create opportunities to choose among other, more preferred
In the 1980s, the hitherto-dominant normative-prescriptive conception of philosophy of science became the subject of a debate which continues to the present time. Some philosophers of science suggested that the proper aim of the discipline is the description of scientific evaluative practice.
Barbor, Cary. "The Science of Meditation." Psychology Today: Health, Help, Happiness + Find a Therapist. Psychology Today, 1 May 2001. Web. 06 May 2014.
Narrative Therapy was developed to help people separate themselves from their problems. The idea is that this will help the person use the skills that they already possess to minimize the problems that exist in their everyday lives. The Narrative Therapy approach was developed by Social Workers Michael White (Australia) and David Epston (New Zealand) during the 1970s-1980s. “White proclaimed is work to be exclusively that of ‘rich story development’ “(Gallant).
Since its inception, science relied on predictability and order. The true beauty of science was its uncanny ability to find patterns and regularity in seemingly random systems. For centuries the human mind as easily grasped and mastered the concepts of linearity. Physics illustrated the magnificent order to which the natural world obeyed. If there is a God he is indeed mathematical. Until the 19th century Physics explained the processes of the natural world successfully, for the most part. There were still many facets of the universe that were an enigma to physicists. Mathematicians could indeed illustrate patterns in nature but there were many aspects of Mother Nature that remained a mystery to Physicists and Mathematicians alike. Mathematics is an integral part of physics. It provides an order and a guide to thinking; it shows the relationship between many physical phenomenons. The error in mathematics until that point was linearity. “Clouds are not spheres, mountains are not cones, bark is not smooth, nor does lightning travel in a straight line.” - Benoit Mandlebrot. Was it not beyond reason that a process, which is dictated by that regularity, could master a world that shows almost no predictability whatsoever? A new science and a new kind of mathematics were developed that could show the universe’s idiosyncrasies. This new amalgam of mathematics and physics takes the order of linearity and shows how it relates to the unpredictability of the world around us. It is called Chaos Theory.
National Center for Complementary and Alternative Medicine (NCCAM). (2010). Health info. Meditation: An introduction. Retrieved from http://nccam.nih.gov/health/meditation/overview.htm
It is well known and proven that over time the benefits of meditating on a regular basis promotes the development of inner calmness, connectedness, focus, flow, a clear clarity of mind, a focused and more stable grounded concentration, along with coherency of thought, increased creativity, being more open and receptive to receive insights, solutions to problems and new ideas, a balanced and harmonious centred inner equilibrium, a relaxed happy body, mind and spirit, which in turn assists as a preventative tool that creates and maintains positive overall vibrant health and wellbeing.
After considering all the described points in this paper, it can be rightly said that there is a considerable difference between science and other types of knowledge.
The 17th Century saw Napier, Briggs and others greatly extend the power of mathematics as a calculator science with his discovery of logarithms. Cavalieri made progress towards the calculus with his infinitesimal methods and Descartes added the power of algebraic methods to geometry. Euclid, who lived around 300 BC in Alexandria, first stated his five postulates in his book The Elements that forms the base for all of his later Abu Abd-Allah ibn Musa al’Khwarizmi, was born abo...
The Scientific Revolution by Steven Shapin defines a juncture in history when scholars that originally complied with accepted truths based from ancient Hellenistic Greece and Rome began to question the phenomenon that is our universe. Through observation of experimentation and theory, Shapin guides readers to consider nature as a macrocosm like scholars in this era. Societies during the scientific revolution began to reorder the way they saw the natural world and made efforts to examine nature and science as a closer relationship. While reading the scientific revolution we can examine the shift from stagnant religious beliefs and accepted truths, that were dictated by the middle ages, to the introduction of critical natural scholars like Nicholas Copernicus, Robert Boyle who contributed to the overall rapid aggregation of knowledge in Europe during the 18th century. Through observing and experimenting with the way nature interacts
W. V. O. Quine (1908-2000) did not conceive of philosophy as an activity separate from the general province of empirical science. His interest in science is not best described as a philosophy of science but as a set of reflections on the nature of science that is pursued with the same empirical spirit that animates scientific inquiry. Quine’s philosophy should then be seen as a systematic attempt to understand science from within the resources of science itself. This project investigates both the epistemological and ontological dimensions of scientific theorizing. Quine’s epistemological concern is to examine our successful acquisition of scientific theories, while his ontological interests focus on the further logical regimentation of that theory. He thus advocates what is more famously known as ‘naturalized epistemology’, which consists of his attempt to provide an improved scientific explanation of how we have developed elaborate scientific theories on the basis of meager sensory input. Quine further argues that the most general features of reality can be examined through the use of formal logic by clarifying what objects we must acknowledge as real given our acceptance of an overarching systematic view of the world. In pursuing these issues, Quine reformulates and thus transforms these philosophical concerns according to those standards of clarity, empirical adequacy, and utility that he takes as central to the explanatory power of empirical science. While few