scholarly journals Scientific Realism and Further Underdetermination Challenges

Axiomathes ◽  
2021 ◽  
Author(s):  
Mario Alai

AbstractIn an earlier article on this journal I argued that the problem of empirical underdetermination can for the largest part be solved by theoretical virtues, and for the remaining part it can be tolerated. Here I confront two further challenges to scientific realism based on underdetermination. First, there are four classes of theories which may seem to be underdetermined even by theoretical virtues. Concerning them I argue that (i) theories produced by trivial permutations and (ii) “equivalent descriptions” are compatible with the truth of standard theories; instead (iii) “as if” versions of standard theories are much worse from the point of view of theoretical virtues; finally (iv) mathematically intertranslatable theories either may become empirically decidable in the future, or can be discriminated by theoretical virtues, or realists may simply plead ignorance about their claims. Secondly, I consider Stanford’s underdetermination with respect unconceived alternatives, arguing that it essentially relies on the pessimistic meta-induction from the falsity of all past theories. Therefore, it can be resisted by (a) considering the radical advancement of present with respect to past science, and (b) arguing with selective realism that past successful theories, even if false, always included some true components.

2009 ◽  
Vol 65 (1) ◽  
Author(s):  
Andries G. Van Aarde

Among its more than a million readers, The shack has empowered traditionalists and seekers among Christian spirituals but has also been condemned for patripassionism and modalism. This article consists mainly of two sections. The first section considers the issue of reviewers of The shack often assessing its religious legitimacy and the value of its message by means of critically questioning its adherence to texts in the Christian Bible. The second section focuses on the accusation that, dogmatically seen, The shack’s narrative point of view is heresy, especially because of its nonstandard view of Christian dogma with regard to God Triune. The aim of the article is to argue that a great deal of commonality exists between the author of The shack and both Pauline and Johannine mysticism. With regard to their God talk, the author and these biblical writers express more of a present immanent communion with the transcendental God than an expectancy of authenticity that still lies in the future and exists outside humankind’s immanent time and space. It is as if they draw the end time into the sphere of the here and now by passionately talking about communion with God as a process of the future, inhaled by the present. By doing so, the God-threesome meet wounded humankind in a ‘shack’, not in the ‘church’ as such or ‘Scripture’ as such as if God could be placed in a box.


1980 ◽  
Vol 8 (5) ◽  
pp. 34-38
Author(s):  
M. Brady

One way of trying to understand why children sniff petrol is to look at the ‘good’ things (from their point of view) they experience. Ask the question, “What problems are solved by this sniffing?”Reading through the reports from different communities in Australia, and also in other countries, and talking to people in Aboriginal communities in South Australia, I noted some problems. There might be hunger. Some people think that sniffing petrol makes children forget about being hungry, and they notice that children who sniff a lot are very thin. There might be loneliness and feeling left out of things. When children sniff, they usually do it together in a group, and have fun together. They get ‘strong’ enough to take no notice of what their relatives and white people say. They get ‘strong’ enough to do things they would not normally do – like breaking into houses or the store, or ‘testing’ themselves against teachers or other people in authority. There might be boredom. When children sniff, they have exciting or frightening pictures in their minds, and they feel as if they can ‘travel around’in their head and visit other places. There might be worry. Children worry about family things (such as whether they have someone to care for them and make sure they have enough food and blankets), or about growing up and the future (what will happen to them if their relatives die; what will they do when they finish school?)By sniffing petrol and feeling ‘high’ some of these problems are alleviated; there is excitement and stimulation; hunger is forgotten; the fun of being ‘different’ and having a group of friends who do the same thing makes up for being left out and being hit by older people. They can travel around in their heads and see lots of new things.


Chelovek RU ◽  
2020 ◽  
pp. 18-53
Author(s):  
Sergei Avanesov ◽  

Abstract. The article analyzes the autobiography of the famous Russian philosopher, theologian and scientist Pavel Florensky, as well as those of his texts that retain traces of memories. According to Florensky, the personal biography is based on family history and continues in children. He addresses his own biography to his children. Memories based on diary entries are designed as a memory diary, that is, as material for future memories. The past becomes actual in autobiography, turns into a kind of present. The past, from the point of view of its realization in the present, gains meaning and significance. The au-thor is active in relation to his own past, transforming it from a collection of disparate facts into a se-quence of events. A person can only see the true meaning of such events from a great distance. Therefore, the philosopher remembers not so much the circumstances of his life as the inner impressions of the en-counter with reality. The most powerful personality-forming experiences are associated with childhood. Even the moment of birth can decisively affect the character of a person and the range of his interests. The foundations of a person's worldview are laid precisely in childhood. Florensky not only writes mem-oirs about himself, but also tries to analyze the problems of time and memory. A person is immersed in time, but he is able to move into the past through memory and into the future through faith. An autobi-ography can never be written to the end because its author lives on. However, reaching the depths of life, he is able to build his path in such a way that at the end of this path he will unite with the fullness of time, with eternity.


2020 ◽  
Vol 10 (4) ◽  
pp. 38-43
Author(s):  
MARIETA EPREMYAN ◽  

The article examines the epistemological roots of conservative ideology, development trends and further prospects in political reform not only in modern Russia, but also in other countries. The author focuses on the “world” and Russian conservatism. In the course of the study, the author illustrates what opportunities and limitations a conservative ideology can have in political reform not only in modern Russia, but also in the world. In conclusion, it is concluded that the prospect of a conservative trend in the world is wide enough. To avoid immigration and to control the development of technology in society, it is necessary to adhere to a conservative policy. Conservatism is a consolidating ideology. It is no coincidence that the author cites as an example the understanding of conservative ideology by the French due to the fact that Russia has its own vision of the ideology of conservatism. If we say that conservatism seeks to preserve something and respects tradition, we must bear in mind that traditions in different societies, which form some kind of moral imperatives, cannot be a single phenomenon due to different historical destinies and differing religious views. Considered from the point of view of religion, Muslim and Christian conservatism will be somewhat confrontational on some issues. The purpose of the work was to consider issues related to the role, evolution and prospects of conservative ideology in the political reform of modern countries. The author focuses on Russia and France. To achieve this goal, the method of in-depth interviews with experts on how they understand conservatism was chosen. Already today, conservatism is quite diverse. It is quite possible that in the future it will transform even more and acquire new reflections.


2020 ◽  
Vol 12 (3) ◽  
pp. 189
Author(s):  
Sebastian Gäb

When we were on the subway back from his lecture, I said to Robin: “I’m not sure there actually are any religious fictionalists.” We keep talking about them in papers and lectures, acting as if fictionalism in religion is a real possibility, but to be honest, I haven’t been able to spot one in the wild so far. The only potential candidate who comes to mind is Don Cupitt, who wrote things like: “I still pray and love God, even though I fully acknowledge that no God actually exists.”[1] Perhaps this is as fictionalist as it gets. But then again, Cupitt never explicitly declared himself a fictionalist (at least to my knowledge). Moreover, on other occasions he sounds more like an expressivist than a fictionalist, e.g. when he says: “The Christian doctrine of God just is Christian spirituality in coded form.”[2] So, if there are any actual fictionalists out there, please step forward.[1] Don Cupitt, After God: The Future of Religion (Basic Books, 1997), 85.[2] Don Cupitt, Taking leave of God (SCM Press, 1980), 14.


Author(s):  
R. A. Orekhov ◽  

There is a common point of view in Egyptology that Memphis was a state capital since the earliest times and that its protecting gods were Ptah and his spouse Sekhmet. Arguing this concept, the author tries to find the reason why a pyramid city of Pepi I — Mennefer — became a core of the future capital. The main conclusion is following: Constructing his pyramid complex, Pepi I probably included into it a cult center of Habes where Bastet and Imhotep, a high priest of Ra, were worshiped. Imhotep, a companion of the king Djoser, was known as a priest and charmer who tamed the fiery forces of Sirius associated with Bastet, after which the great drought was over. To commemorate this, New Year celebration and the first sun calendar were established. Imhotep’s tomb became an important cult place, where ceremonies important for surviving of the Egyptian state were conducted. In the second half of the Old Kingdom period the Nile started to flood much less, which led to the decline of agriculture. Thus, the role of the cult center of Habes and Imhotep grew greatly. By including Habes, Pepi protected the dominion of his pyramid city from negative influence of Bastet and decreased flooding. The fact that Mennefer was a successor of the aforementioned cult center determined its capital functions in future.


1891 ◽  
Vol 2 ◽  
pp. 190-204
Author(s):  
A. Gillies Smith

Some years have now elapsed since I had the honour of addressing you from this chair. In the paper which I then read to you I urged on our younger members the necessity of studying finance, and especially of endeavouring to form a just estimate of the value of money, and of the rate of interest which will obtain in the future, so far as that future forms an element in our calculations. Without this knowledge we shall build with insufficient materials, and in the absence of its thoughtful application to our daily work, and to our periodical investigations and valuations, we shall rear a fabric which, although it may last during our lives, and look to all appearance as if it were carefully and substantially built, will certainly, before its time, show symptoms of decay, and finally fall about the ears of too confiding policy-holders.


Author(s):  
Prof. Ph.D. Jacques COULARDEAU ◽  

Over the last two decades, we seem to have been confronted with a tremendous number of books, films, TV shows, or series that deal with the past and the present, not to mention the future, as if it were all out of time, timeless, even when it is history. We have to consider our present world as the continuation and the result of the long evolution our species has gone through since we emerged from our ancestors 300,000 years ago. Julien d’Huy is a mythologist who tries to capture the phylogeny of myths, and popular or folkloric stories that have deep roots in our past and have been produced, changed and refined over many millennia. Can he answer the question about how we have become what we are by studying the products of our past and present imagination? But confronted to the prediction of Y.N. Harari that our species will simply disappear as soon as the intelligent machines we are inventing and producing take over our bodies, brains, and minds in just a few decades, Julien d’Huy sure sounds like the antidote because at every turn in our long history we have been able, collectively, to seize the day, and evolve into a new stage in our life, both biological and mental, not to mention spirituality. Let’s enter Julien d’Huy’s book and find out the power and the energy that will enable us to short-circuit and avoid Yuval’s nightmare.


Author(s):  
N. B. Gubergrits ◽  
N. V. Byelyayeva ◽  
K. Y. Linevska

For over a thousand years, Hippocrates and Galen have been the Alpha and Omega of medical knowledge. Despite the importance of their contributions to clinical and theoretical medicine, they lacked a true understanding of anatomy and physiology. Hippocrates is commonly associated with proposing the doctrine of «tissue fluids», or humoral pathology, and his book, «On the Nature of Man», promotes this point of view. Galen became inherited the knowledge of Hippocrates. Ultimately, he was recognized as one of the most influential physicians of all time. The number of his works was enormous: he wrote more than a hundred books, which were widely distributed. One of Galen’s main commandments was the rule of harmony: all body systems are balanced; disease is a result of an imbalance. As one might expect, some of his ideas, however, were erroneous. Aristotle considered the pancreas, due to its location in the abdominal cavity, as an organ which only task was to protect the adjacent vessels. In an era when unknown diseases wreaked havoc, the concept of known causes of diseases led to the fascination with the study of food poisons and their antidotes. This was common among aristocracy who felt particularly vulnerable to this kind of threats. According to legend, one of the most famous connoisseurs of poisons was Mithridates VI. Pedanius Dioscorides was a Greek who served in the Roman army during the reign of the emperor Nero. The wandering nature of life led him to study a large number of diseases and medicines. The catalogue of his medicinal herbs and plants became the basis for the study and understanding of the medicinal properties of plants. Liver was considered the source of divine prophecy in many ancient cultures. The anatomy of liver was well known in ancient Babylon: a huge number of clay tablets and objects were left, which testify to the importance of «hepatoscopy» in the Middle East as a form of prediction. Those who used the insides of animals for divination (e.g., haruspices — divine interpreters of the future, using the liver as a prediction tool), could be considered the first official anatomists, since the understanding of the future depended on accurate knowledge and interpretation of certain liver components. After the victory of the Assyrian king Sargon over the forces of Urartu and Zikirti in 718 BC, Sargon wanted to appease the gods by sacrificing animals; in doing so, he studied their livers for predictions. Although the concept of pancreas is rooted in ancient times, as evidenced by the comments of haruspices and priests, knowledge of the organ functions eluded humanity until the works by Danish physiologists Francis Sylvius and Regnier de Graaf. Prior to their studies of pancreatic secretion and the elucidation of the role of pancreas in digestion, described by van Helmont and Albrecht von Haller, most researchers focused on the anatomical description of the organ. If the ancient Assyrians and Mesopotamians did not believe that liver predicts the future, but believed that it was pancreas that did it, then pancreatology may have earlier origins. Maimonides, a Jewish scholar and humanist, was also influential in other fields: he condemned astrology and its attempts to calculate the time of the Messiah’s coming. In the field of medicine, he paid attention to prevention, and was interested in the treatment of diseases of the gastrointestinal tract. By the beginning of our era, ideas about digestion, diseases of the digestive tract and their treatment remained very vague. There was a long and difficult way ahead in this area.  


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