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A standard view of elementary particles and forces is that they determine everything else in the rest of physics, the whole of chemistry, biology, geology, physiology and perhaps even human behavior. This reductive view of physics is popular among some physicists. Yet, there are other physicists who argue this is an oversimplified and that the relationship of elementary particle physics to these other domains is one of emergence. Several objections have been raised from physics against proposals for emergence (e.g., that genuinely emergent phenomena would violate the standard model of elementary particle physics, or that genuine emergence would disrupt the lawlike order physics has revealed). Many of these objections rightly call into question typical conceptions of emergence found in the philosophy literature. This book explores whether physics points to a reductive or an emergent structure of the world and proposes a physics-motivated conception of emergence that leaves behind many of the problematic intuitions shaping the philosophical conceptions. Examining several detailed case studies reveal that the structure of physics and the practice of physics research are both more interesting than is captured in this reduction/emergence debate. The results point to stability conditions playing a crucial though underappreciated role in the physics of emergence. This contextual emergence has thought-provoking consequences for physics and beyond, and will be of interest to physics students, researchers, as well as those interested in physics.
Since Socrates, and through Descartes to the present day, the problems of self-knowledge have been central to philosophy's understanding of itself. Today the idea of ''first-person authority''--the claim of a distinctive relation each person has toward his or her own mental life--has been challenged from a number of directions, to the point where many doubt the person bears any distinctive relation to his or her own mental life, let alone a privileged one. In Authority and Estrangement, Richard Moran argues for a reconception of the first-person and its claims. Indeed, he writes, a more thorough repudiation of the idea of privileged inner observation leads to a deeper appreciation of the systematic differences between self-knowledge and the knowledge of others, differences that are both irreducible and constitutive of the very concept and life of the person. Masterfully blending philosophy of mind and moral psychology, Moran develops a view of self-knowledge that concentrates on the self as agent rather than spectator. He argues that while each person does speak for his own thought and feeling with a distinctive authority, that very authority is tied just as much to the disprivileging of the first-person, to its specific possibilities of alienation. Drawing on certain themes from Wittgenstein, Sartre, and others, the book explores the extent to which what we say about ourselves is a matter of discovery or of creation, the difficulties and limitations in being ''objective'' toward ourselves, and the conflicting demands of realism about oneself and responsibility for oneself. What emerges is a strikingly original and psychologically nuanced exploration of the contrasting ideals of relations to oneself and relations to others.
This book is an investigation of algorithmic contingency and an elucidation of the contemporary situation that we are living in: the regular arrival of algorithmic catastrophes on a global scale. Through a historical analysis of philosophy, computation and media, this book proposes a renewed relation between nature and technics.