Rainbow over Woolsthorpe Manor

ONE of the glories of the natural world is the rainbow. Water, moulded into near-spheres by molecular and dynamic forces, refracts, reflects and diffracts light to yield conical shells of enhanced irradiance for each Sunobserver axis. For observers with frequency-discriminating visual systems, the result is that chromatic apparition, a rainbow. The theory of the rainbow has challenged many men over the centuries, including Aristotle, Descartes, Newton, Young, Airy, and Mie. It was Newton who appreciated first ‘the true origin of colours’ and extended Descartes’s geometric theory to explain the colours of the rainbow. Newton realized also that ‘the rays to speak properly are not coloured’, and thus that the colours of the world, with its flowers and rainbows, are but constructs of the human cortex. This and more appear in his Opticks , one of the classics of physical science.

Author(s):  
Alistair Fox

This chapter examines Merata Mita’s Mauri, the first fiction feature film in the world to be solely written and directed by an indigenous woman, as an example of “Fourth Cinema” – that is, a form of filmmaking that aims to create, produce, and transmit the stories of indigenous people, and in their own image – showing how Mita presents the coming-of-age story of a Māori girl who grows into an understanding of the spiritual dimension of the relationship of her people to the natural world, and to the ancestors who have preceded them. The discussion demonstrates how the film adopts storytelling procedures that reflect a distinctively Māori view of time and are designed to signify the presence of the mauri (or life force) in the Māori world.


According to a long historical tradition, understanding comes in different varieties. In particular, it is said that understanding people has a different epistemic profile than understanding the natural world—it calls on different cognitive resources, for instance, and brings to bear distinctive normative considerations. Thus in order to understand people we might need to appreciate, or in some way sympathetically reconstruct, the reasons that led a person to act in a certain way. By comparison, when it comes to understanding natural events, like earthquakes or eclipses, no appreciation of reasons or acts of sympathetic reconstruction is arguably needed—mainly because there are no reasons on the scene to even be appreciated, and no perspectives to be sympathetically pieced together. In this volume some of the world’s leading philosophers, psychologists, and theologians shed light on the various ways in which we understand the world, pushing debates on this issue to new levels of sophistication and insight.


Author(s):  
Richard Healey

The metaphor that fundamental physics is concerned to say what the natural world is like at the deepest level may be cashed out in terms of entities, properties, or laws. The role of quantum field theories in the Standard Model of high-energy physics suggests that fundamental entities, properties, and laws are to be sought in these theories. But the contextual ontology proposed in Chapter 12 would support no unified compositional structure for the world; a quantum state assignment specifies no physical property distribution sufficient even to determine all physical facts; and quantum theory posits no fundamental laws of time evolution, whether deterministic or stochastic. Quantum theory has made a revolutionary contribution to fundamental physics because its principles have permitted tremendous unification of science through the successful application of models constructed in conformity to them: but these models do not say what the world is like at the deepest level.


Author(s):  
Ruth Garrett Millikan

This book weaves together themes from natural ontology, philosophy of mind, philosophy of language and information, areas of inquiry that have not recently been treated together. The sprawling topic is Kant’s how is knowledge possible? but viewed from a contemporary naturalist standpoint. The assumption is that we are evolved creatures that use cognition as a guide in dealing with the natural world, and that the natural world is roughly as natural science has tried to describe it. Very unlike Kant, then, we must begin with ontology, with a rough understanding of what the world is like prior to cognition, only later developing theories about the nature of cognition within that world and how it manages to reflect the rest of nature. And in trying to get from ontology to cognition we must traverse another non-Kantian domain: questions about the transmission of information both through natural signs and through purposeful signs including, especially, language. Novelties are the introduction of unitrackers and unicepts whose job is to recognize the same again as manifested through the jargon of experience, a direct reference theory for common nouns and other extensional terms, a naturalist sketch of uniceptual—roughly conceptual— development, a theory of natural information and of language function that shows how properly functioning language carries natural information, a novel description of the semantics/pragmatics distinction, a discussion of perception as translation from natural informational signs, new descriptions of indexicals and demonstratives and of intensional contexts and a new analysis of the reference of incomplete descriptions.


Author(s):  
Andrew Briggs ◽  
Hans Halvorson ◽  
Andrew Steane

The chapter appraises science as an intellectual activity that is appropriately carried out on its own terms. Consequently, it is not appropriate to introduce references to God as a component part of a mathematical proof, nor of a system of forces in the natural world, nor of a sequence of impersonal processes in the biosphere. This does not mean that it is inappropriate to be thankful to God and to celebrate all these aspects of the world as gifts. They can be employed as opportunities to express appreciation through studying and understanding them better in their own right. Nevertheless, there may be processes, such as those which shape a person’s self-identity, in which it is appropriate to recognize God’s more direct role. Good practice concerning acknowledgements sections in scientific publications such as doctoral theses and journal articles is then discussed.


Author(s):  
Kathleen Long

Monsters take on many roles in Montaigne’s Essays, almost always in novel ways. They do not take on their usual roles as markers of other races, genders, or bodies, as threats or objects of repulsion. Rather, the authorial self and his work are seen as monstrous; Europeans and their culture are seen as monstrous; the knowledge systems that create monsters are themselves monstrous; man’s vanity is monstrous. But most of all, the monster is the provocation to meditation on man’s presumption, and on the limitations of human knowledge and power in the face of the world and the divine. As the sign of the diversity and mutability of the natural world and thus of divine omnipotence, the monstrous and unusual is valued by Montaigne over the normal or usual. It is also the mark of human creativity, dependent as it is on the vagaries of the imagination, new and radically different from the rhetorical, literary, and artistic norms. This is why the Essays themselves can be considered a monstrous work.


Apeiron ◽  
2021 ◽  
Vol 0 (0) ◽  
Author(s):  
John D. Proios

Abstract Plato’s invention of the metaphor of carving the world by the joints (Phaedrus 265d–66c) gives him a privileged place in the history of natural kind theory in philosophy and science; he is often understood to present a paradigmatic but antiquated view of natural kinds as possessing eternal, immutable, necessary essences. Yet, I highlight that, as a point of distinction from contemporary views about natural kinds, Plato subscribes to an intelligent-design, teleological framework, in which the natural world is the product of craft and, as a result, is structured such that it is good for it to be that way. In Plato’s Philebus, the character Socrates introduces a method of inquiry whose articulation of natural kinds enables it to confer expert knowledge, such as literacy. My paper contributes to an understanding of Plato’s view of natural kinds by interpreting this method in light of Plato’s teleological conception of nature. I argue that a human inquirer who uses the method identifies kinds with relational essences within a system causally related to the production of some unique craft-object, such as writing. As a result, I recast Plato’s place in the history of philosophy, including Plato’s view of the relation between the kinds according to the natural and social sciences. Whereas some are inclined to separate natural from social kinds, Plato holds the unique view that all naturalness is a social feature of kinds reflecting the role of intelligent agency.


It would be impossible in an obituary of ordinary length to convey any idea of the many-sided activity by which Lord Kelvin was continually transforming physical knowledge, through more than two generations, more especially in the earlier period before practical engineering engrossed much of his attention in importunate problems which only he could solve. It is not until one tries to arrange his scattered work into the different years and periods, that the intensity of his creative force is fully realised, and some otion is acquired of what a happy strenuous career his must have been in early days, with new discoveries and new aspects of knowledge crowding in upon him faster than be could express them to the world. The general impression left on one's mind by a connected survey of his work is overwhelming. The instinct of his own country and of the civilised world, in assigning to him a unique place among the intellectual forces of the ast century, was not mistaken. Other men have been as great in some special department of physical science: no one since Newton—hardly even Faraday, whose limitation was in a sense his strength—has exerted such a masterful influence over its whole domain. He might have been a more learned mathematician or an expert chemist; but he would then probably have been less activity, the immediate grasp of connecting principles and relations; each subject that he tackled was transformed by direct hints and analogies brought to bear from profound contemplation of the related domains of knowledge. In the first half of his life, fundamental results arrived in such volume as often to leave behind all chance of effective development. In the nidst of such accumulations he became a bad expositor; it is only by tracing his activity up and down through its fragmentary published records, and thus obtaining a consecutive view of his occupation, that a just idea of the vistas continually opening upon him may be reached. Nowhere is the supremacy of intellect more impressively illustrated. One is at times almost tempted o wish that the electric cabling of the Atlantic, his popularly best known achievement, as it was one of the most strenuous, had never been undertaken by him; nor even, perhaps, the practical settlement of electric units and instruments and methods to which it led on, thus leaving the ground largely prepared for the modern refined electric transformation of general engineering. In the absence of such pressing and absorbing distractions, what might the world not have received during the years of his prime in new discoveries and explorations among the inner processes of nature.


2018 ◽  
Vol 100 (4) ◽  
pp. 745-766
Author(s):  
Lillian C. Woo

In the last fifty years, empirical evidence has shown that climate change and environmental degradation are largely the results of increased world population, economic development, and changes in cultural and social norms. Thus far we have been unable to slow or reverse the practices that continue to produce more air and water pollution, soil and ocean degradation, and ecosystem decline. This paper analyzes the negative anthropogenic impact on the ecosystem and proposes a new design solution: ecomimesis, which uses the natural ecosystem as its template to conserve, restore, and improve existing ecosystems. Through its nonintrusive strategies and designs, and its goal of preserving natural ecosystems and the earth, ecomimesis can become an integral part of stabilizing and rehabilitating our natural world at the same time that it addresses the needs of growing economies and populations around the world.


1999 ◽  
Vol 17 (1) ◽  
pp. 273-304
Author(s):  
Jane Williams-Hogan

In this paper, the author examines the issue of charisma and prophecy in secularized societies. In traditional society the charismatic personality or the prophet brought a universalizing and rationalizing message which simultaneously expanded and penetrated the sphere of external order in the world, giving people the ability to manipulate and control the natural world. The disenchanted world is the end product of this process, when no more mysterious forces come into play, and when one can in principle master all things through rational calculation. The gift of rationality almost randomly bestowed in the ancient world becomes, for Weber, the rightful inheritance of the modern individual. Clarity brought by charisma in a dark and foreboding world loses its brilliance and its ability to beckon when the world is filled with light. In investigating charisma in only traditional societies, Weber saw charisma as one dimensional, solely as the force of rationality. So envisioned, charisma dissipates in the very act of realizing itself through the transformation of the world. Given Weber's analysis, therefore, one would not expect to find genuinely new religions emerging within our transformed and rational modern society. In the examination of the founding something that is best identified by the sociological term charisma, though obviously in modern guise, is clearly evident. This points to the possibility that charisma is not static but has the dynamic capacity to be responsive to the structural characteristics of the society in which it operates.


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