It is the operation of these forces, in combination with the talent of Pasteur, that Bruno Latour sets before us as a prime example of science in action.Latour argues that the triumph of the biologist and his methodology must be understood within the particular historical convergence of competing social forces and conflicting interests. Yet Pasteur was not the only scientist working on the relationships of microbes and disease. How was he able to galvanize the other forces to support his own research? Latour shows Pasteur’s efforts to win over the French public—the farmers, industrialists, politicians, and much of the scientific establishment.Instead of reducing science to a given social environment, Latour tries to show the simultaneous building of a society and its scientific facts. The first section of the book, which retells the story of Pasteur, is a vivid description of an approach to science whose theoretical implications go far beyond a particular case study. In the second part of the book, “Irreductions,” Latour sets out his notion of the dynamics of conflict and interaction, of the “relation of forces.” Latour’s method of analysis cuts across and through the boundaries of the established disciplines of sociology, history, and the philosophy of science, to reveal how it is possible not to make the distinction between reason and force. Instead of leading to sociological reductionism, this method leads to an unexpected irreductionism.

    

    Author Manuel Velasquez combines clear prose and primary source readings to take you on a meaningful exploration of a range of philosophical topics, such as human nature, feminist theory, diversity, and aesthetics. Plus, the text's carefully crafted built-in learning aids will help you succeed in your course.

    The mind-body problem cannot be confined to the relation between animal minds and animal bodies. If materialism cannot accommodate consciousness and other mind-related aspects of reality, then we must abandon a purely materialist understanding of nature in general, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. No such explanation is available, and the physical sciences, including molecular biology, cannot be expected to provide one. The book explores these problems through a general treatment of the obstacles to reductionism, with more specific application to the phenomena of consciousness, cognition, and value. The conclusion is that physics cannot be the theory of everything.

    Undisputed heavyweight champion of the world. Prodigious, powerful boxer who won 50 of his 58 fights -- 44 by knockout. Lesser known is how Tyson became one of the fiercest fighters of all time. The absolutely improbable tale began when a troubled young kid met a cantankerous old trainer at a small boxing gym in the sleepy town of Catskill, New York. Cus D'Amato would change the whole trajectory of Tyson's life, teaching him everything he knew about success in and out of the ring, before dying just a year before his protege became the youngest heavyweight champion of the world at the age of 20. How did this hard-boiled trainer turn a kid who'd been abandoned by his parents, mercilessly bullied, and imprisoned for dozens of crimes, into a pedigree pugilist? How did he take an unfocused, insecure, lost young man and turn him into a champion who lived to train, fought with an unconquerable spirit, and positively lusted after victory? Cus did it by teaching Tyson the way of the warrior monk -- the art of focus and ferocity. In this short and punchy book, we uncover the five universally-applicable strategic principles of Cus' philosophy. Included are details on: The contents of Cus's library, and the books he gave Tyson to read Tyson's training routine The mental affirmations and tactics Cus shared with Tyson to strengthen his mind Cus's approach to making fear your friend instead of your foe No matter what kind of fight you're in, the savage wisdom of one of boxing's greatest minds will help you come out the victor.

    Can a computer think? Why is your consciousness like Bitcoin? Will there be an artificial intelligence apocalypse?

    This concise book is filled with wisdom.

    Yet psychologists and philosophers agree that these commonplace approaches to creating happiness, success, and fulfillment make critical mistakes. Stop Chasing Carrots reveals how these mistakes begin with misconceptions about happiness and then presents a philosophy of life to achieve better results.Here is the rare book that creates a philosophy of life based on scientific evidence. Replacing self-help materialism, Eastern spiritualism/minimalism, and complex but insightful psychological studies with an accessible, balanced, and realistic concept, Stop Chasing Carrots empowers readers to lead lives based on proven ideas.

    It has been reprinted in Ideas and Opinions, Crown Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See It, Philosophical Library, New York, 1949, pp. 24 - 28.Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us. Now what are the feelings and needs that have led men to religious thought and belief in the widest sense of the words? A little consideration will suffice to show us that the most varying emotions preside over the birth of religious thought and experience. With primitive man it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness, death. Since at this stage of existence understanding of causal connections is usually poorly developed, the human mind creates illusory beings more or less analogous to itself on whose wills and actions these fearful happenings depend. Thus one tries to secure the favor of these beings by carrying out actions and offering sacrifices which, according to the tradition handed down from generation to generation, propitiate them or make them well disposed toward a mortal. In this sense I am speaking of a religion of fear. This, though not created, is in an important degree stabilized by the formation of a special priestly caste which sets itself up as a mediator between the people and the beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or a privileged class whose position rests on other factors combines priestly functions with its secular authority in order to make the latter more secure; or the political rulers and the priestly caste make common cause in their own interests.

    In the 1600s they issued a set of manifestos calling for an enlightened revolution that would reshape society into a more democratic ideal. Even the American Founding Fathers were influenced by these manifestos.Writing as Magus Incognito, William Walker Atkinson reintroduces a new generation of readers to the Rosicrucian ideals, as well as to a myriad of connections between occult concepts as varied as alchemy, reincarnation, the astral plane, auras, Eastern and Western mysticism, and the "evolution of mankind" among seven esoteric versions of planets in our solar system.There are more than two dozen organizations of Rosicrucians, with local groups in nearly every state--more than 100 in all--and half a million or more followers. Interest continues to be high in this group.

    Putting people into places and situations unprecedented in history is stirred the imagination while the human experience was expanding and redefining. Yet, space exploration compels humans to confront a hostile environment of cosmic radiations, radical changes in the gravity and magnetic fields, as well as social isolation. Therefore, any space traveller is submitted to relevant health-related threats. In the twenty-first century, human space flight is poised to continue, but it will enjoy the ongoing developments in science and technology. It will become more networked, more global, and more oriented toward primary goals. A novel international human space flight policy could help achieve these objectives by clarifying the rationale, the ethics of acceptable risk, the role of remote presence, and the need for balance between funding and ambition to justify the risk of human lives. In order to address such a challenge, a preliminary careful survey of the available scientific data is mandatory to set forth adequate countermeasures. Envisaged solutions should provide a sound and technically feasible approach for counteracting microgravity and cosmic rays effects, which represent the main health risk for space crews. This objective must necessarily be sustained by national/international space agencies, which would coordinate their common efforts into a defined international spaceflight program.

    - help is finally at hand. That help comes in the comfortingly accessible form of Stephen Trombley's Short History of Western Thought, which outlines the 2,500-year history of European ideas from the philosophers of Classical Antiquity to the thinkers of today, No major representative of any significant strand of Western thought escapes Trombley's attention: the Christian Scholastic theologians of the Middle Ages, the great philosophers of the Enlightenment, the German idealists from Kant to Hegel; the utilitarians Bentham and Mill; the transcendentalists Emerson and Thoreau; Kierkegaard and the existentialists; the analytic philosophers Russell, Moore, Whitehead and Wittgenstein; and - last but not least - the four shapers-in-chief of our modern world: the philosopher, historian and political theorist Karl Marx; the naturalist Charles Darwin, proposer of the theory of evolution; Sigmund Freud, the father of psychoanalysis; and the theoretical physicist Albert Einstein, begetter of the special and general theories of relativity and founder of post-Newtonian physics.

    An acclaimed author and public speaker, Black shows how this body of knowledge has been declared ‘heretical’ both by the established church and by today’s atheistic intellectual elite.Finally, he outlines in the clearest terms possible the supernatural laws that govern our universe, and describes rules for living that take us beyond consensual thought, rules that may at first seem crazy, even dangerous, but which contain the secrets for achieving success, happiness and a higher state of being.

    Richard Rorty, a Princeton professor who had contributed to the analytic tradition in philosophy, was now attempting to shrug off all the central problems with which it had long been preoccupied. After publication, the Press was barely able to keep up with demand, and the book has since gone on to become one of its all-time best-sellers in philosophy. Rorty argued that, beginning in the seventeenth century, philosophers developed an unhealthy obsession with the notion of representation. They compared the mind to a mirror that reflects reality. In their view, knowledge is concerned with the accuracy of these reflections, and the strategy employed to obtain this knowledge--that of inspecting, repairing, and polishing the mirror--belongs to philosophy. Rorty's book was a powerful critique of this imagery and the tradition of thought that it spawned. He argued that the questions about truth posed by Descartes, Kant, Hegel, and modern epistemologists and philosophers of language simply couldn't be answered and were, in any case, irrelevant to serious social and cultural inquiry. This stance provoked a barrage of criticism, but whatever the strengths of Rorty's specific claims, the book had a therapeutic effect on philosophy. It reenergized pragmatism as an intellectual force, steered philosophy back to its roots in the humanities, and helped to make alternatives to analytic philosophy a serious choice for young graduate students. Twenty-five years later, the book remains a must-read for anyone seriously concerned about the nature of philosophical inquiry and what philosophers can and cannot do to help us understand and improve the world.

    You experience it passing every day when you watch clocks tick, bread toast, and children grow. But most physicists see things differently, from Newton to Einstein to today’s quantum theorists. For them, time isn’t real. You may think you experience time passing, but they say it’s just an illusion.Lee Smolin, author of the controversial bestseller The Trouble with Physics, argues this limited notion of time is holding physics back. It’s time for a major revolution in scientific thought. The reality of time could be the key to the next big breakthrough in theoretical physics.What if the laws of physics themselves were not timeless? What if they could evolve? Time Reborn offers a radical new approach to cosmology that embraces the reality of time and opens up a whole new universe of possibilties. There are few ideas that, like our notion of time, shape our thinking about literally everything, with major implications for physics and beyond—from climate change to the economic crisis. Smolin explains in lively and lucid prose how the true nature of time impacts our world.