In a non-Everettian context (Hugh Everett) identity may be understood in different ways. Consider David Wallace’s example of the ancient pot (P2). An antiquities specialist informs you that your P2 is the same as P1, a famous pot owned by Emperor Tiberius in ad 30. There is a four-dimensional tube P in spacetime extending from P1 toP2—a spacetime worm. The matter of the tube has certain structural and dynamical connections running along it. If we write P(t) for the contents of P indexed at time t, the specialist’s claim is underwritten by the existence of some structural-dynamical relation R holding, for each t, between P(t) and P(t + δt), with δ signifying a difference or change in time. Each indexed moment along P(t) would simply be a stage of the pot’s existence.
There are two basic philosophical conclusions about the identity of the pot being the same pot. The first is called the Worm View as I’ve previously alluded to. Under this view, P is the pot and P1 and P2 are just different names for the pot (literally, P1 = P2). The second view that the P1 and P2 are the same is the Stage View. The pot appears as an instantaneous three-dimensional object: P1 = P(AD 30); P2 = P(AD 2016). Thus, to say that P1 and P2 is the same pot, it means: P2 is linked to P1 by a continuous chain of R-related pots.
Since the site has been down for approximately three months and is slowly getting back up, I’d like to give an update on what has been happening and some changes in the direction of my doctoral research.
Over the last couple years a lot of things have happened but the details will have to remain absent for now. One series of events led to several medical bills from the States needing to be paid. Due to some government policy changes they were moved to the forefront, which required immediate attention and affected much of my financial situation over here. A friend of mine, Alfonso Alvarez created a fundraising page, which completely blew me away.
So many friends and strangers helped me exceed my goal to help with the circumstances. I’m very grateful for everyone who helped. For those who prayed, gave financially, and even gave food, thank you! I’m truly humbled by what happened and it was quite encouraging. To see how a community of like-minded people can come together and help out another person is inspirational. I’ve given ebook copies to all those who helped that wanted them. Some were anonymous and if you’d like to get in touch with me and get your copies, please do.
If scientific explanation is causal explanation, and causation is law-governed sequence, then it follows that scientific explanations require laws. However, a problem with this (i.e. the ideal gas law: PV=nRT) is that instead of making things clearer, it threatens to involve the analysis of scientific explanation in a thicket of “metaphysical” issues that several philosophers and positivists sought to avoid.Scientific explanation requires a causal explanation, which requires a law-governed explanation.
Natural law describes but does not explain natural phenomena.
Consider the use of D-N: Newton’s law of universal gravitation described, but did not explain, what caused gravitational attraction. Newton claimed that he invented no hypotheses but deduced them from observations produced by rationalistic positivism, which engulfed contemporary European science. Even though Newton’s law does not explainthe data, it is still scientific but offers no scientific explanation. Many scientific theories do not offer an explanation by natural law. Instead, they postulate past regularities to explain presently observed phenomena, which also, in turn, allow for predictive capabilities
Our knowledge of cause and effect relationships, which can sometimes formulate as laws, will often guide the inferences that scientists make about what happened in the past and will influence their assessment of the plausibility of competing explanations.
I have gathered my four e-books that I’ve published through Amazon in one convenient spot. Although it would be advantageous to set up a proper author’s page with Amazon but I have yet to do that and simply searching ‘Max Andrews’ isn’t sufficient for finding all the literature (unless you type in another keyword or the title).
If you haven’t already, please share and/or buy these books that you or a friend or a family member may be interested in. The profits go towards keeping this site up and running.
The task of a Molinist perspective of middle knowledge is to remove the perceived dilemma between human freedom and divine foreknowledge. Middle knowledge is the second logical moment of God’s omniscience. There are three logical moments, the first being natural knowledge. With natural knowledge God knows everything that could logically happen. The third moment is God’s free knowledge; God knows all true propositions of the actual world. Middle knowledge lies logically in between these, which affirms that God knows all true counterfactual propositions, or possess hypothetical knowledge of future contingents. The following is an attempt to provide reasonable grounds for affirming divine middle knowledge.
On the 2 of July I presented my response paper, “Time and Tide Wait for no Choice: A Response to Emily Paul”, at Tyndale’s conference at Cambridge University. There’s no audio of Emily Paul’s reading but below is a link to her paper.
Given that we live in an evolutionary universe where stars are born from a cosmic dust and the gravitational affects on such dust particles form intense, massive, hot stars and where life can evolve from simplicity to complexity, or so it’s postulated; could the laws of nature evolve as well? It’s an important question. If we say the universe and life evolves does that mean everything can evolve or evolution is only possible with a given consistency of a non-evolutionary framework?
The following are a few questions raised in light of Rupert Sheldrake’s The Science Delusion: Freeing The Spirit Of Enquiry.
The argument that he advances in the chapter involves something he calls ‘habits’, which are “a kind of memory inherent in nature”. (From what I understand, he has also advanced this within a theory of ‘morphic resonance’ in his other published works.) Putting aside his case for these ‘habits’, three questions that he poses to materialists at the end of the chapter caught my eye:
1) If the laws of nature existed before the Big Bang, and governed the Big Bang from its first instant, where were they?
2) If the laws and constants of nature all came into being at the moment of the Big Bang, how does the universe remember them? Where are they ‘imprinted’?
3) How do you know that the laws of nature are fixed and not evolutionary?
Kuhn on Scientific Revolutions and Paradigm Shifts
Scientific revolutions are here taken to be those non-cumulative developmental episodes in which an older paradigm is replaced in whole or in part by an incompatible new one. Paradigms are incommensurable (no common measure—can we really do that and still talk about different models?). (g. planets)
“Suddenly the fragments in my head sorted themselves out in a new way, and fell into place together. My jaw dropped, for all at once Aristotle seemed a very good physicist indeed, but of a sort I’d never dreamed possible. Now I can understand why he had said what he’d said, and what his authority had been. Statements that previously seemed egregious mistakes, now seemed at worst near misses within a powerful and generally successful tradition.”
When paradigms enter into a debate about paradigm choice, their role is necessarily circular. Each group uses its own paradigm to argue in that paradigm’s defense. (This circularity doesn’t necessarily make the arguments wrong or ineffectual.)
There’s no such thing as paradigm independent data. Interpreting the data is paradigm specific. There is no theory-neutral data. No theory-neutral data ≠ objective knowledge. (Kuhn claimed this criticism was the result of a misunderstanding of him.) He claimed that when a scientific revolution occurs, “The world changes.” (He wanted to apply Scientific Revolutions to the contemporary science of his day but was constantly having to modify his philosophy in responding to critics.)
Anomalies: The parallax of the angles between stars and the earth every six months. The lack of difference between angles was thought to show a Ptolemaic universe; however, the Copernican view allowed for this by suggesting that the angles were insignificant to their measurements (technological limitation) because the stars were too far away. Anomalies may also simply be ignored or counted as, simply, irrelevant until they build an undercutting consensus.
The Discovery Institute’s next summer seminars are from July 10-18, 2015 in Seattle. I attended the seminar in 2010. Once you’re labeled as an ID proponent your academic career is potentially slowed down or halted, unfortunately. Thankfully, I haven’t had any problems even though I’m still agnostic in many areas concerning intelligent design. I’ve gone on to become a Philosophy PhD Candidate at the University of Edinburgh and a I teach two classes in the philosophy of science as a tutor (academic freedom is written into my contract and have had great support from people within the university in regards to my research: fine-tuning and the ontology of many worlds scenarios). I’ve already outed myself as it’s not hard to find it in a quick Google search (I’m a philosopher so it’s not as academically persecuted).
I have no negative comments concerning the DI’s seminar. In fact, I have more respect for the institute and fellows. There were two concurrent seminars (natural and social sciences [now the CS Lewis Fellows Program]) that interacted with each other on a regular basis and combined on many occasions.
November 19-21 was this year’s annual Evangelical Philosophical Society’s conference. I coauthored a paper with Dave Beck of Liberty University. This is the third year in a row I’ve had a paper accepted for presentation at EPS.
Abstract: Due to advances in cosmology and theoretical physics the origin of the universe is being relentlessly debated. Nevertheless, whether there is one universe or even an infinite plurality of universes, Thomas Aquinas’ argument for the existence of a first cause from contingency circumvents the debate of temporal beginnings to the universe; such as those that are embedded within the kalam cosmological argument. Tensed, tenseless, dynamic, static, endurantist, and perdurantist theories of time will be irrelevant or be peripheral at best. Physical science as a system will always require further explanation, not mere description, and that explanation will always have to appeal to something outside of itself. This is true for any philosophical and/or theological explanation of science. In this paper we will attempt a consilience of Thomas’ argument from contingency and modern cosmology to show that regardless of whether the universe had a temporal beginning, or what the nature of that beginning might have been, it would still be best explained by a first uncaused cause. We will defend Thomas’ notion of radical contingency and argue against a necessitation understanding of Thomas that is often misattributed to him. This metaphysic will be used as a plausible and defensible abductive cosmological argument, which will appeal to the radical contingency of constituents of the universe, and thus take the form of an argument to the best explanation.
Contemporary physics seem to indicate that there are good reasons, theoretically and physically, for an idea that there is a plurality of worlds. This concept has come to be understood as the multiverse. The multiverse is not monolithic but it is modeled after the contemporary understanding of an inflationary model of the beginning of this universe. Max Tegmark has championed the most prominent versions of the multiverse. Tegmark has made a four-way distinction.