God, Man and Nature: The Problem of Creation in Cartesian Thought

1991 ◽  
Vol 44 (3) ◽  
pp. 325-348 ◽  
Author(s):  
Edward B. Davis
Keyword(s):  
Early Modern ◽  
Scientific Revolution ◽  
Human Mind ◽  
Absolute Power ◽  
Modern Natural ◽  
Man And Nature ◽  
Ordinary Power ◽  
The Creation ◽  
Natural Philosophers ◽  
The Universe

The problem of creation, which has largely disappeared from contemporary scientific discourse, was central to the scientific revolution. What modern scientists recognise as the only relevant relation – that between the knower and the known, man and nature — was understood three centuries ago as secondary to God's relation to the created order and his relation to created minds. For most early modern natural philosophers, both the manner in which and the degree to which the universe could be understood depended on how God had acted in creating it, how he continued to act in sustaining it, and how he had made the human mind — profound theological questions indeed. Over the centuries Christian thinkers, though reaching a consensus on the reality and goodness of the creation, have differed widely on the precise nature of created minds and the created order. The spectrum of views manifests an underlying dialectic between God's unconstrained will, which utterly transcends human comprehension, and God's orderly intellect, which serves as the model for the human mind. Often this has been expressed in terms of the distinction between God's absolute power to do whateverases and God's ordinary power to uphold the creation in an orderly and faithful manner. Individual thinkers typically acknowledge that God has both will and reason, both absolute and ordinary power, but usually emphasize one over the other.

scholarly journals ONTOLOGI FILSAFAT DALAM ILMU FALAK DAN IMPLEMENTASINYA BAGI PRAKTEK IBADAH UMAT MUSLIM

2020 ◽  
Vol 6 (1) ◽  
pp. 63-74
Author(s):  
M. Anzaikhan
Keyword(s):  
Philosophical Thinking ◽  
Philosophical Concept ◽  
Celestial Bodies ◽  
The Creation ◽  
Rotation Of The Earth ◽  
Natural Philosophers ◽  
The Right ◽  
Basic Content ◽  
The Universe ◽  
Complex Manner

Philosophy, which is considered to be the first driving force for the birth of various scientific studies, is also in the development of the Science Falak. The Science of Falak Studies examines the basic concepts of the creation of the universe in various scientific theories. In philosophical studies, the creation of the universe was also discussed by natural philosophers even several centuries ago before the term Falak Science was invented. Likewise, when discussing the movement of celestial bodies, the rotation of the earth, the Islamic calendar, determining the direction of the Qibla, and the entry of prayer times. If it is related to the study of philosophy, long before the year Christ was discovered, the content of astronomy has been widely discussed even though it is still limited to authentic thinking and its philosophical foundation. So it is very relevant if studying Falak science is synergized with philosophical thinking so that the basic content of Falak science can be digested in a complex manner. Furthermore, if the philosophical concept related to the systematics of Falak Science can be accepted, it will be transformed in determining the right policies for the socio-religious life of society, especially the private practice of Muslims. By constructing the substance of philosophy and Science of Falak will give birth to an effective formula for a more moderate and contextual concept of religion.

Wealth, Consumerism, and Culture among the Artisans of Göppingen: Dynamism and Tradition in an Eighteenth-Century Hometown

2013 ◽  
Vol 46 (4) ◽  
pp. 741-778
Author(s):  
Dennis A. Frey
Keyword(s):  
Eighteenth Century ◽  
Early Modern ◽  
Weather Conditions ◽  
Inclement Weather ◽  
Modern Natural ◽  
Scientific Principles ◽  
Natural Philosophers ◽  
Vivid Description ◽  
What Matters

April 21, 1771, brought unusual weather conditions, namely a springtime blizzard, to the Swabian town of Göppingen. We know this because the worsted-wool weaver Ernst Jacob Vayhinger wrote about it in a chronicle that he kept from 1756 to 1784. His exact words were, “The weather is also quite something. I have a barometer, which indicates the clearest weather today, and yet it is snowing so badly. The same thing happened a year ago. As the upper wind brought rain, it [the barometer] was instead showing nice conditions, and the rain was freezing cold.” While the vivid description of inclement weather certainly catches the eye, the presence of a barometer in this weaver's household in 1771 stands out even more. In fact, this weather-based technology was barely a century old in the latter half of the eighteenth century, having been invented by Evangelista Torricelli, an Italian mathematician, in 1643. To be sure, Vayhinger's malfunctioning barometer was almost certainly a water-filled glass instrument rather than the more precise mercury-based instruments of early-modern natural philosophers, but what matters here is that Vayhinger had a relatively new, ornamental wall hanging that indicated an awareness of new scientific principles. And, as this article will show, he was not at all the only one to acquire such novelties in this hometown full ofHandwerker(artisans).

scholarly journals "MUSIC AND SOCIETY"

2015 ◽  
Vol 3 (1SE) ◽  
pp. 1-3
Author(s):  
Geeta Mishra
Keyword(s):  
Human Mind ◽  
Human Being ◽  
Conscious Mind ◽  
The Creation ◽  
The Senses ◽  
The Mind ◽  
The Universe

"Music" is a unique creation of the universe, which transmits the senses of the conscious mind of the human being in the pastoral world to create a feeling of unlimited bliss.Innovation in music is the transmission of the emotion of the mind, which is influenced by the environment. Along with the creation and development of the universe, the expression of intensely sensitive feelings of the human mind was communicated in the form of nad (music). Brahm Swaroop "Nad" has contributed significantly in setting the human mind to the pinnacle of divinity by enlightening the Veda knowledge. ‘‘संगीत‘‘ सृष्टि की अनुपम कृति है,जो चराचर जगत में मानव केे चेतन मन की संवेदनाओं को संचारित करके असीम आनंद की अनुभूति कराती है।संगीत में नवाचार मन के संवेग का संचरण है,जो वातावरण से प्रभावित होता है। सृष्टि की रचना एवं विकास के साथ साथ ही मानव मन की तीव्र संवेदनशील भावनाओं की अभिव्यक्ति का संचार नाद(संगीत) के रूप में हुआ। ब्रह्म स्वरूप ”नाद” ने वेद ज्ञान को सामगान से आलोकित करके मानव मन को देवत्व के शिखर पर स्थापित करने में महत्वपूर्ण योगदान दिया है।

Latin and Vernacular Translation in Early Modern Natural Philosophical Literature

2016 ◽  
Vol 20 (1) ◽  
pp. 27-43
Author(s):  
William M. Barton
Keyword(s):  
Early Modern ◽  
Natural Philosophy ◽  
Early Modern Period ◽  
Detailed Examination ◽  
Scientific Investigation ◽  
Philosophical Literature ◽  
Modern Period ◽  
Modern Natural ◽  
Natural Philosophers

Abstract The late 16th century saw the publication of two descriptions of Monte Baldo written by apothecaries working in the nearby town of Verona. Both texts were published in Latin and Italian and have come to the attention of scholars for the vibrant descriptions of the mountain they contain, as well as for the insight they allow into the European networks of natural philosophers. A more detailed examination of the circumstances that produced Latin and Italian versions of these two descriptions of the same mountain, containing the same type of scientific investigation by men engaged in the same profession and from the same town, makes for a neat case study in considering the issues surrounding translation and authorship in the natural philosophical literature of the early modern period. By setting the study’s findings into the context of the recent ›translation turn‹ in literary studies - and Neo-Latin studies in particular - the case study reveals interesting data for the use of Latin in early modern natural philosophy, as well for the dynamics of northern Italy’s scientific community in the period.

scholarly journals Vibrasi Pikiran, Kerusakan Ozon dan Bencana Alam Satu Kesatuan Sistem Kesadaran Kosmos Perspektif Teo-Kosmologis Post Metafisika

2020 ◽  
Vol 9 (1) ◽  
pp. 97
Author(s):  
I Ketut Donder
Keyword(s):  
Big Bang ◽  
Human Mind ◽  
Scientific Theories ◽  
Big Bang Theory ◽  
Close Relationship ◽  
The Creation ◽  
The Mind ◽  
The Big Bang ◽  
The Voice ◽  
The Universe

<p><em>The Vedas have various concepts and theories about the creation of the universe. Vedic concepts are accepted by revelation, while Vedanta theories are created through contemplative research on macrocosms and microcosms. Creation theories in Vedanta, are: Manah theory or the theory of Virat, this theory states that the universe created from the mind of God. The second is the theory of Sabda, this theory states that the universe is created from the Voice of God, this theory is similar to the Big Bang theory. Other theory is the theory of Apah, this theory states that the universe came from water, and there are also many other theories. These theories seem to be compatible with modern scientific theories. This shows that the Vedic teachings have been an inspiration for scientists.</em><em></em></p><em>The Manah theory, sabda theory, Apah theory, and other theories are embedded by Hiranyagarbha theory. This theory states that the human mind, the mind of the cosmos, and the human mind, historically-theo-cosmologically, have a very close relationship. Hiranyagarbha theory that became the foundation of Hindu Cosmology describes that before the universe was created, there was an element of astaprakriti, the eight subtle elements without size (tan matra). The eight supernatural elements are buddhi (intellect), manas (mind), ahamkara (ego), akhasa (ether), vayu (air), teja (fire), apah (water), and pritivi (land), all within the warehouse. The universe is called Hiranyagarbha. Based on the Hiranyagarbha theory, the creation of the macrocosm begins with the consciousness of God, then moves the mind of God (Manas) connected to the manas that is on Hiranyagarbha. After the macrocosm, humans were created, then the mind of God, the mind of the cosmos, and the human mind have connectivity with each other. Therefore, do not ever think negative about anything.</em>

The masculine birth of time: temporal frameworks of early modern natural philosophy

2000 ◽  
Vol 33 (4) ◽  
pp. 427-453 ◽  
Author(s):  
ROB ILIFFE
Keyword(s):  
Early Modern ◽  
Natural Philosophy ◽  
Scientific Progress ◽  
Natural Knowledge ◽  
Modern Natural ◽  
Course Changes ◽  
Institutional Contexts ◽  
Material Conditions ◽  
Natural Philosophers ◽  
Gradual Decay

This paper sets out to examine the various temporal frameworks that made up the discourse of early modern natural philosophy. It takes into account a range of views and debates such as the comparison between the achievements of ancients and moderns, belief in the gradual decay of the earth and/or the cyclical nature of time, appreciation of recent improvements in the material conditions of life (especially technology), and projections of future techno-scientific progress, adherence to the doctrine of the prisca sapientia, and Judaeo-Christian notions of apocalypse and future redemption. This analysis also embraces, as a matter of course, changes in the ways natural philosophers both appealed to and reconstituted authorities. I look at Francis Bacon's treatment of time, and at the various sources of his accounts of scientific modernity. I conclude by considering the situation in late seventeenth-century England, when conservative critics of the ‘new’ philosophy – and the Royal Society in particular – charged that the uprooting of natural knowledge from its traditional institutional contexts would pervert the purpose of philosophical knowledge. In turn, supporters of the new philosophy, having defensively compiled lists of modern inventions and scientific discoveries, were to recast the advent of scientific modernity as starting properly with the publication of the Principa Mathematica in 1687.No doubt the greatest wits in each successive age have been forced out of their own course: men of capacity and intellect above the vulgar have been fain, for reputation's sake, to bow to the judgement of the time and the multitude; and thus if any contemplations of a higher order took light anywhere, they were presently blown out by the winds of vulgar opinion. So that Time is like a river that has brought down to us things light and puffed up, while those that are weighty and solid have sunk.

Reason, Nature, and God in Descartes

1989 ◽  
Vol 3 (1) ◽  
pp. 175-201 ◽  
Author(s):  
Gary Hatfield
Keyword(s):  
Human Mind ◽  
Absolute Power ◽  
Eternal Truths ◽  
Close Relationship ◽  
The Creation ◽  
Pure Extension

The ArgumentThe present paper argues that the metaphysical doctrine of the creation of the eternal truths constituted a philosophical response to what Descartes considered to be the overly close relationship between philosophy and theology.The paper examines Descartes' “metaphysical turn,” focusing on the radical doubt and the creation of the eternal truths. The radical doubt, it is argued, was most important not as a device for defeating skepticism or attaining certainty, but as a means to practice the proper use of the intellectual faculty. God and the soul were the first objects of this practice, but the ultimate aim was contemplation of pure extension, the essence of matter. The doctrine of the creation of the eternal truths provided a metaphysical context within which Descartes could claim that the human mind completely comprehends the essences of natural things without thereby having to adopt either a scholastic Aristotelian or a Neoplatonic conception of such comprehension, both of which tended toward the theologically objectionable position that in grasping the essences of created things, the human mind comprehends God (either his absolute power or ideas in his mind).

Isaac Newton

2021 ◽  
Author(s):  
Stephen D. Snobelen
Keyword(s):  
Early Modern ◽  
Scientific Method ◽  
Scientific Revolution ◽  
Planetary Science ◽  
Church History ◽  
Mathematical Tool ◽  
Quarter Century ◽  
Isaac Newton ◽  
Wide Range ◽  
Natural Philosophers

Isaac Newton (b. 1642–d. 1727) played a pivotal role in the early modern Scientific Revolution through his contributions in three fields: mathematics, optics, and physics. Additionally, Newton contributed to the scientific method, designed and built the first working reflecting telescope, engaged in extensive correspondence with other natural philosophers, and served as president of the Royal Society of London for more than a quarter century. His accomplishments also include his leadership at the Royal Mint in London (first as warden in 1696 and then as master from 1699 until his death). He was knighted by Queen Anne in 1705. Newton’s life can be divided into three phases according to geographical region. From 1642 to 1661 he lived in Lincolnshire, where he was born (Woolsthorpe) and attended grammar school (the King’s School, Grantham). He came to Trinity College in 1661 to begin his undergraduate training and became Lucasian Professor of Mathematics in 1669. In 1696, he moved to London to take his position at the Mint. He was given a state funeral and buried at Westminster Abbey. Newton’s development of calculus introduced a potent mathematical tool with a wide range of applications (Gottfried Leibniz independently shared this innovation); his prism experiments showed that sunlight is heterogenous; his three laws of motion continue to serve physics and engineering; and his inverse-square law of universal gravitation helped make planetary science and the Space Age possible. Newton’s status as a polymath is underscored by his practice of alchemy (chymistry), and his forays into chronology and his study of doctrine, prophecy, and church history. The steadily increasing collection of transcribed manuscripts produced by the Newton Project has given scholars unprecedented access to his thought and has made research into the interrelations between his intellectual endeavors possible. In addition to being important to science and scientists, Newton is studied by historians, historians of science, philosophers, philosophers of science, theologians, sociologists, and literary scholars. This article on Newton and Newtonianism reflects this range of study and brings together classic studies along with cutting-edge research. Note: articles alluded to in summaries of collections of papers are mostly not repeated elsewhere under the specific subject headings.

scholarly journals BADUY PLURALISM: FROM MYTH TO REALITY

Al-Albab ◽  
2013 ◽  
Vol 2 (1) ◽  
Author(s):  
Abdurrahman Misno Bambang Prawiro
Keyword(s):  
Social Life ◽  
Poetic Form ◽  
Historical Factors ◽  
Key Word ◽  
The World ◽  
Man And Nature ◽  
History Of ◽  
The Creation ◽  
Different Cultures ◽  
The Universe

Indonesia is a land of many tribes, with each tribe having different customs. However they have a bond in the form of the state motto, Bhineka Tunggal Ika. This motto is based on a philosophy embraced by every tribe in the form of the teachings passed down from the ancestors such as pantun (Malay poetic form), rhyme, guguritan (Sundanese literary works), history and myths. Myths here are stories about things that happened in the past in the form of the history of the origins of man and nature, or the origin of a nation. Myths as a local wisdom are believed to be the truth by every member of the tribe applied in everyday life. This includes the myth that tells about human cultural diversity (plurality), and the community will implement its content. What about the Baduy community in Banten, do they have myths and apply the myths that deal with pluralism in their life? The Baduy are one of the ethnic groups in Indonesia who have myths about the creation of the universe, human origins, and even myths about the events that will occur. The myth about the origin of humans in the Baduy community begins with the creation of Adam as the first human, and then he had children that gave birth to the whole nation in the world. Because every human in the world is the great-grandsons of Adam, the Baduy believe that all humanity is dulur (brother) despite differences in customs and religion. The reality of social life of the Baduy community, either Baduy Dalam (inner baduy) or Baduy Luar (outer baduy) is that they greatly respect all mankind despite the different cultures and religions. Prohibition to enter the Baduy traditional village for foreigners is because of historical factors, namely the agreement made by their ancestors with the Dutch. This research concluded that the Baduy society is a society that understands the plurality of cultures; it is based on a myth that they believe and apply in their life about tolerance of other religions. Key Word: Pluralism, Baduy, Lebak Banten, myth and reality

Language Matters: ‘Counsel’ in Early Modern and Modern Medicine

2018 ◽  
Author(s):  
Ian Sabroe ◽  
Phil Withington
Keyword(s):  
Seventeenth Century ◽  
Early Modern ◽  
Scientific Revolution ◽  
Modern Medicine ◽  
Francis Bacon ◽  
Social Worlds ◽  
Founding Fathers ◽  
Human Understanding ◽  
Successful Scientist

Francis Bacon is famous today as one of the founding fathers of the so-called ‘scientific revolution’ of the seventeenth century. Although not an especially successful scientist himself, he was nevertheless the most eloquent and influential spokesperson for an approach to knowledge that promised to transform human understanding of both humanity and its relationship with the natural and social worlds. The central features of this approach, as they emerged in Bacon’s own writings and the work of his protégés and associates after 1605, are equally well known. They include the importance of experiment, observation, and a sceptical attitude towards inherited wisdom (from the ‘ancients’ in general and Aristotle in particular).

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