اگر یادتان باشد .اعلام شد که دانشگاه صنعتی امیر کبیر از مهر ماه در رشته فلسفه علم دانشجو خواهد گرفت.گروه فلسفه علم دانشگاه صنعتی امیر کبیر سایت خودش را هم راه اندازی کرده است.ضمن خوش امد گویی به این دوستان, اگر دوست داشته باشید سری به انجا بزنید .

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کتاب  گذار از جهان بسته به کیهان بی کران را نشر نگاه معاصر منتشر کرده است.

نوبت چاپ اول ۱۳۸۷ قیمت ۴۲۰۰ تومان

نیم نگاهی به فهرست کتاب که بیندازید چنین چیز هایی خواهید دید:

۱.آسمان و عالم بالا

۲.اختر شناسی نوپا و مابعد الطبیه نوین

۳.اختر شناسی نوپا در برابر مابعد الطبیه نوین

۴.اجسام نو پدید و افکار جدید

۵.امتداد بن ناپدید یا فضای بی منتها؟

۶.خدا و فضا, روح و ماده

۷.فضای مطلق, زمان مطلق و پیوند آنها با خداوند

۸.خدا صفتی فضا

۹.خدا و جهان:فضا اتر و روح

۱۰.فضای مطلق و زمان مطلق:چارچوب فعل خداوندی

۱۱.خدای روز های کار و خدای روز های تعطیل

۱۲.نتیجه گفتار:صنعتگر ربوبی و خدای بی کار

این کتاب را اقای علیرضا شمالی ترجمه کرده است.

موخره:مشخصات اصلی کتاب:

From the Closed World to the Infinite Universe

by Alexandre Koyre

Publisher: The Johns Hopkins University Press

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ضمن عرض خسته نباشید به دوستان عزیزمان در دانشگاه صنعتی شریف که در حال تدارک این سمینار هستند.

فکر می کنم پوستر خودش گویای همه خبر است.

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The subfield of philosophy that treats fundamental questions pertaining to science. What is science, as contrasted with technological innovation? What are its objectives and methods? Are there aims or goals that are proprietary to science—aims and goals that belong in the first instance to the scientific enterprise, even if they do not belong to any particular individual engaging in the enterprise? Would the methods of the science with which we are familiar be equally successful if the world were quite different? Does science make genuine progress, and if so how? What kind of a world does science as we know it testify to? Is it a world of order or one of chaos? If it is a world of order, how can we understand that order? Should we understand it in terms of laws, akin to those we devise for the sake of regulating our various community interactions and undertakings? And if not in terms of laws like these, then what kinds of laws should we think of science as revealing? Science, in our present era, is divided into specialties. How do specialties originate and evolve? How are the subject matters of diverse scientific specialties related? These questions are as urgent today as they were in the days of Aristotle, who originated the first theory of science, as well as engaged in some of the very earliest scientific inquiries and defined the very first disciplinary boundaries.  See also: Physical science; Science; Scientific methods; Technology

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متن آلمانی هستی و زمان

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The term ‘physicalism’ has been used in a variety of family-resemblance related ways in recent philosophy of mind. The same is true of ‘materialism’. Often the two terms are used interchangeably, although there has also been some tendency to employ ‘materialism’ more generically than ‘physicalism’- in particular, to use ‘physicalism’ for psychophysical IDENTITY THEORIES, while employing ‘materialism’ in a more inclusive way (as in ‘eliminative materialism’ and ‘non-reductive materialism’). Here I will survey the range of philosophical doctrines that have been placed under the rubrics ‘physicalism’ and ‘materialism’ from the late 1950s to the present, in an effort to give a sense for the differences among these doctrines, the underlying similarities, and some of the reasons why there has been disagreement about what should count as a physicalist or materialist conception of mentality.

On this topic, as with many topics in philosophy, there is a distinction to be made between (i) certain vague, partially inchoate, pre-theoretic ideas and beliefs about the matter at hand; and (ii) certain more precise, more explicit, doctrines or theses that are taken to articulate or explicate those pre-theoretic ideas and beliefs. There are various potential ways of precisifying our pre-theoretic conception of a physicalist or materialist account of mentality, and the question of how best to do so is itself a matter for ongoing, dialectical, philosophical inquiry. (In order to emphasize this conceptual slack, I will hereafter use ‘materialism’ for the body of pre-theoretic ideas, and will treat the various potential precisifications as alternative referents of ‘physicalism’.)

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Ludwig Josef Johann Wittgenstein dominates the history of twentieth-century analytic philosophy somewhat as Picasso dominates the history of twentieth-century art. He did not so much create a “school,” but rather changed the philosophical landscape –not once, but twice. And his successors, within the broad stream of analytic philosophy, whether they followed the paths he pioneered or not, had to reorient themselves by reference to new landmarks consequent upon his work. He completed two diametrically opposed philosophical masterpieces, the Tractatus Logico-Philosophicus (1921) and the Philosophical Investigations (1953). Each gave rise to distinct phases in the history of the analytic movement. The Tractatus was a source of Cambridge analysis of the interwar years, and the main source of the logical positivism of the Vienna Circle. The Investigations was a primary inspiration for the form of analytic philosophy that flourished in the quarter of a century after the end of the Second World War, with its center at Oxford and its circumference everywhere in the English-speaking world and beyond. He taught at Cambridge from 1930 until his premature retirement in 1947. Many of his pupils became leading figures in the next generation of philosophers, transmitting his ideas to their students.1

Wittgenstein's central preoccupations at the beginning of his philosophical career were with the nature of thought and linguistic representation, of logic and necessity, and of philosophy itself. These themes continue in his later philosophy, from 1929 onwards, although philosophy of mathematics occupied him intensively until 1944 and philosophy of psychology increasingly dominated his thought from the late 1930s until his death. Having been trained as an engineer, he came to Cambridge in 1911, without any formal education in philosophy, to work with Russell. He was poorly read in the history of the subject, and intentionally remained so in later years, preferring not to be influenced by others. He had read Schopenhauer in his youth, and traces of The World as Will and Representation are detectable in the Tractatus discussion of the self and the will. He acknowledged the early influence upon him of the philosopher-scientists Boltzmann (in particular, apparently, of his Populäre Schriften) and Hertz (especially his introduction to The Principles of Mechanics). Apart from these figures, the main stimuli to his thoughts were the writings of Frege and Russell on logic and the foundations of mathematics. In later years, as he put it, he “manufactured his own oxygen.” He certainly read some Kant when he was prisoner of war in Cassino, some of the works of Augustine, Nietzsche, Kierkegaard, and Plato, but did not cite these as influences upon him.2 The only later influences he acknowledged were Oswald Spengler, and discussions with his friends Frank Ramsey and Piero Sraffa.

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Inquiring minds want to know, not merely to believe or even to believe truly. They want knowledge of “the facts,” at least the facts in a relevant domain. Epistemology thus investigates and elucidates what inquiring minds want. So, epistemology is valuable to inquiring minds, whatever their domains of interest. A person might settle for true belief and remain lazily indifferent to knowledge, but this would be odd indeed. Inquiring minds seek something better grounded than true belief based just on lucky guesswork, for example. They want true beliefs grounded in adequate evidence, if only to avoid the vicissitudes of ungrounded belief.

Epistemology aims to characterize, among other things, adequate evidence and the way such evidence grounds true beliefs qualifying as knowledge. This aim resists easy satisfaction, owing to the complexities of evidence and knowledge, but this, of course, says nothing against the value of epistemology. The world resists easy explanation pretty much everywhere else, too. We thus should not fault epistemology, or any philosophical discipline, for its due complexities in explaining a theoretically demanding segment of the world.

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 One of the most influential physicists of the twentieth century, Niels Bohr was born in Copenhagen on 7 October 1885, and died there on 18 November 1962. He came of a well-to-do, cultivated family, his father being Professor of Physiology at Copenhagen University, where Bohr himself received his education in physics. After taking his doctorate in 1911, Bohr went to Cambridge University to continue his research on the theory of electrons under Sir J. J. Thomson. After several months in Cambridge, he moved to Manchester to work under Ernest Rutherford, the world leader in the newly emerging field of atomic physics. It was in Rutherford's department that Bohr proposed his revolutionary quantum theory of the structure of the hydrogen atom in 1913.

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Given that space and time constitute the ‘arenas’ in which all that occurs takes place, it is hardly a surprise that the concepts by which we try to grasp the nature of space and time are central to every aspect of our conceptual scheme. Nor is it surprising that questions concerning both the nature of space and time, and concerning our epistemic access to that nature, have been central philosophical issues from the very inception of philosophy. The crucial role played by space and time in the core of our physical theories of the world, and the astonishing revisions in our understanding of the nature of space and time forced upon us by the series of ‘scientific revolutions’ from the seventeenth century through to the present, have complicated the philosophical discussions of the nature of space and time and of our knowledge of it in fascinating and fruitful ways

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in philosophy, the viewpoint that accords to the objects of knowledge an existence that is independent of whether anyone is perceiving or thinking about them. Though it may seem strange to the unphilosophical layman that the independent existence of objects “out there” should be questioned, the philosopher, faced with the many profound challenges that Idealists have posed against the independence of objects, knows that the problem of the existence of objects—whether in thought or in concrete form—is far from trivial.

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شماره 30 فصلنامه "ذهن" ویژه علم و دین از سوی پژوهشگاه فرهنگ و اندیشه اسلامی منتشر شد.

به گزارش خبرگزاری مهر، شماره 30 فصلنامه تخصصی معرفت‌شناسی و حوزه‌های مرتبط "ذهن" ویژه علم و دین(4) از سوی پژوهشگاه فرهنگ و اندیشه اسلامی منتشر شد. زبان‌شناسی شناختی و تفسیر قرآن کریم، نگرشی انتقادی بر اصل موجبیت علّی در فیزیک کلاسیک و فلسفه اسلامی، موضوع و معنای علیت نزد هیوم، چالشهای روحی - روانی فرد شبیه سازی شده از عناوین مقالات این شماره از فصلنامه هستند. از دیگر مقالات این شماره جریده می‌توان به تکامل داروینی و فلسفه علم قرن نوزدهم بریتانیا، علم و دین از منظر آلبرت اینشتین، فضا و زمان در اندیشه کانت، علم و دین و آینده اشارره کرد. این فصلنامه با سردبیری دکتر علی رضا قائمی نیا منتشر می‌شود.

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Moritz Schlick &Otto Neurath

in philosophy, generally, any system that confines itself to the data of experience and excludes a priori or metaphysical speculations. More narrowly, the term designates the thought of the French philosopher Auguste Comte (1798–1857).

As a philosophical ideology and movement, Positivism first assumed its distinctive features in the work of Comte, who also named and systematized the science of sociology. It then developed through several stages known by various names, such as Empiriocriticism, Logical Positivism, and Logical Empiricism, and finally, in the mid-20th century, flowed into the movement known as Analytic and Linguistic philosophy.

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References to philosophical “analysis” have been common since the seventeenth century, but the terms “analytic philosophy” and “analytical philosophy” refer more specifically to the mid-twentieth-century confluence and descendants of the work of Gottlob Frege (1848–1925), G. E. Moore (1873–1958), Bertrand Russell (1872–1970), Ludwig Wittgenstein (1889–1951), Rudolph Carnap (1891–1970), Gilbert Ryle (1900–76), J. L. Austin (1911–60), W. V. 0. Quine (1908–2000), Wilfred Sellars (1912–89), and others. Analytical philosophy is not a “school of thought” united by shared doctrines, but a loosely defined style of investigation employing a variety of logical, linguistic, and epistemological methods, predicated on the belief that such methods are useful in solving a variety of philosophical problems, or dissolving philosophical confusions. These methods include techniques of definition, articulating and evaluating arguments, and making explicit the structure of thoughts, bodies of thought, and normative relationships, including ones that obtain between persons, institutions, and the like. For the most part analytical philosophers have regarded these methods as useful and central to philosophical inquiry - though not the whole of it - because they are powerful aids to identifying an intelligible structure in what is complex and otherwise opaque or unclear. As analytical philosophy broadened its reach both geographically and topically through the late twentieth century, these methods also broadened to include such tools as game theory and computational modeling, and analytical philosophers deployed these methods in combination with others - exegetical, narrative, historical, empirical, etc. - in addressing an expanding array of philosophical topics. These diverse sub-domains of investigation have come to include analytical feminism, analytical Marxism, analytical history of philosophy (including analytical studies of such “continental” figures as Hegel and Heidegger), and diverse foci of normative inquiry, including analytical philosophy of education (see Baldwin, 1998; Stroll, 2000).

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