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The roots of this work lie in my earlier book, Scientific Progress, which first appeared in 1981. One of its topics, the distinction between scientific laws and theories, is there treated with reference to the same distinction as drawn by N. R. Campbell in his Physics: The Elements. Shortly after completing Scientific Progress, I read Rom Harre's The Principles of Scientific Thinking, in which the concept of theory is even more clearly delineated than in Campbell, being directly con nected to the notion of a model - as it was in my book. In subsequent considerations regarding science, Harre's work thus became my main source of inspiration with regard to theories, while Campbell's re mained my main source with respect to empiricallaws. Around the same time I also read William Whewell's Philosophy of the Inductive Sciences. In this work, Whewell depicts principles as playing a central role in the formation of science, and conceives of them in much the same way as Kant conceives of fundamental syn thetic a priori judgements. The idea that science should have principles as a basic element immediately made sense to me, and from that time I have thought of science in terms of laws, theories and principles.
This book gives an account of work that I have done over a period of decades that sets out to solve two fundamental problems of philosophy: the mind-body problem and the problem of induction. Remarkably, these revolutionary contributions to philosophy turn out to have dramatic implications for a wide range of issues outside philosophy itself, most notably for the capacity of humanity to resolve current grave global problems and make progress towards a better, wiser world. A key element of the proposed solution to the first problem is that physics is about only a highly specialized aspect of all that there is – the causally efficacious aspect. Once this is understood, it ceases to be a mystery that natural science says nothing about the experiential aspect of reality, the colours we perceive, the inner experiences we are aware of. That natural science is silent about the experiential aspect of reality is no reason whatsoever to hold that the experiential does not objectively exist. A key element of the proposed solution to the second problem is that physics, in persistently accepting unified theories only, thereby makes a substantial metaphysical assumption about the universe: it is such that a unified pattern of physical law runs through all phenomena. We need a new conception, and kind, of physics that acknowledges, and actively seeks to improve, metaphysical presuppositions inherent in the methods of physics. The problematic aims and methods of physics need to be improved as physics proceeds. These are the ideas that have fruitful implications, I set out to show, for a wide range of issues: for philosophy itself, for physics, for natural science more generally, for the social sciences, for education, for the academic enterprise as a whole and, most important of all, for the capacity of humanity to learn how to solve the grave global problems that menace our future, and thus make progress to a better, wiser world. It is not just science that has problematic aims; in life too our aims, whether personal, social or institutional, are all too often profoundly problematic, and in urgent need of improvement. We need a new kind of academic enterprise which helps humanity put aims-and-methods improving meta-methods into practice in personal and social life, so that we may come to do better at achieving what is of value in life, and make progress towards a saner, wiser world. This body of work of mine has met with critical acclaim. Despite that, astonishingly, it has been ignored by mainstream philosophy. In the book I discuss the recent work of over 100 philosophers on the mind-body problem and the metaphysics of science, and show that my earlier, highly relevant work on these issues is universally ignored, the quality of subsequent work suffering as a result. My hope, in publishing this book, is that my fellow philosophers will come to appreciate the intellectual value of my proposed solutions to the mind-body problem and the problem of induction, and will, as a result, join with me in attempting to convince our fellow academics that we need to bring about an intellectual/institutional revolution in academic inquiry so that it takes up its proper task of helping humanity learn how to solve problems of living, including global problems, and make progress towards as good, as wise and enlightened a world as possible.
This book aims at applying the principles of Scholasticism to the solution of the problems raised by a critical inquiry into the validity of knowledge and the grounds of certitude. It does not purport to be in any sense a history of theories of knowledge, or to supply anything like an adequate bibliography of works on the subject. It is primarily a text-book for the use of university students in philosophy, though it is hoped that a perusal of it may be found helpful to all who desire a closer acquaintance with the attitude of modern scholastic writers towards the critical problems which almost monopolize the attention of philosophers nowadays. It is needless to emphasize the growing importance of such problems in this age of restless inquiry and scepticism. Nor will a text-book in English from the standpoint of Scholasticism be deemed superfluous.