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Originally published anonymously, The Unseen Universe is a bold attempt to bring scientific and religious readers together in harmony. Themselves both accomplished scientists, Steward and Tait hoped to calm those Christians who had come to see science as heretical and show scientists how they could reconcile the advances in their field with a belief in God and the immortality of the soul. In this quest, they ask readers to consider the principle of Continuity, in which all the mechanics in nature have a cause that is also found in nature. And in following this chain of continuity backward, they inevitably come upon a prime mover, for if the universe is not eternal, then it must have been started, and this is where science and religion can share the same ground. Readers of science and philosophy will be called to ponder the nature of the universe for themselves. Scottish physicist BALFOUR STEWART (1828-1887) studied and wrote about the nature of radiation, meteorology, and magnetism. Scottish physicist PETER GUTHRIE TAIT (1831-1901) is most famous for writing, with Lord Kelvin, the groundbreaking physics textbook Treatise on Natural Philosophy (1867).
Reprint of the original, first published in 1875.
The Unseen Universe - Physical speculations on a future state is an unchanged, high-quality reprint of the original edition of 1875. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation of literature which has become rare and historical knowledge for the future.
The contributors to this collection of essays on the literary use of myth in the early twentieth century and its literary and philosophical precedents from romanticism onwards draw on a range of disciplines, from anthropology, comparative literature, and literary criticism, to philosophy and religious studies. The underlying assumption is that modernist myth-making does not retreat from modernity, but projects a mode of being for the future which the past could serve to define. Modernist myth is not an attempted recovery of an archaic form of life so much as a sophisticated self-conscious equivalent. Far from seeking a return to an earlier romantic valorizing of myth, these essays show how the true interest of early twentieth-century myth-making lies in the consciousness, affirmative as well as tragic, of living in a human world which, in so far as it must embody value, can have no ultimate grounding. Although myth may initially appear to be the archaic counterterm to modernity, it is thus also the paradigm on which modernity has repeatedly reconstructed, or come to understand, its own life forms. The very term myth, by combining, in its modern usage, the rival meanings of a grounding narrative and a falsehood, encapsulates a central problem of modernity: how to live, given what we know.
The contributors to this collection of essays on the literary use of myth in the early twentieth century and its literary and philosophical precedents from romanticism onwards draw on a range of disciplines, from anthropology, comparative literature, and literary criticism, to philosophy and religious studies. The underlying assumption is that modernist myth-making does not retreat from modernity, but projects a mode of being for the future which the past could serve to define. Modernist myth is not an attempted recovery of an archaic form of life so much as a sophisticated self-conscious equivalent. Far from seeking a return to an earlier romantic valorizing of myth, these essays show how the true interest of early twentieth-century myth-making lies in the consciousness, affirmative as well as tragic, of living in a human world which, in so far as it must embody value, can have no ultimate grounding. Although myth may initially appear to be the archaic counterterm to modernity, it is thus also the paradigm on which modernity has repeatedly reconstructed, or come to understand, its own life forms. The very term myth, by combining, in its modern usage, the rival meanings of a grounding narrative and a falsehood, encapsulates a central problem of modernity: how to live, given what we know.
Scientists, historians, philosophers and theologians often engage in debates on the limitations and mutual interactions of their respective fields of study. Serious discussions are often overshadowed by the mass-produced popular and semi-popular literature on science and religion, as well as by the political agendas of many of the actors in these debates. For some, reducing religion and science to forms of social discourse is a possible way out from epistemological overlapping between them; yet is there room for religious faith only when science dissolves into one form of social discourse? The religion thus rescued would have neither rational legitimisation nor metaphysical validity, but if both scientific and religious theories try to make absolute claims on all possible aspects of reality then conflict between them seems almost inevitable. In this book leading authors in the field of science and religion, including William Carroll, Steve Fuller, Karl Giberson and Roger Trigg, highlight the oft-neglected and profound philosophical foundations that underlie some of the most frequent questions at the boundary between science and religion: the reality of knowledge, and the notions of creation, life and design. In tune with Mariano Artigas’s work, the authors emphasise that these are neither religious nor scientific but serious philosophical questions.