This paper examines the debate over the human immunodeficiency virus (HIV) as the cause of acquired immunodeficiency syndrome (AIDS) from an historical perspective. The changing criteria for proving the link between putative pathological agents and diseases are discussed, beginning with Robert Koch's research on anthrax in the late nineteenth century. Various versions of 'Koch's postulates' are analyzed in relation to the necessity and sufficiency arguments of logical reasoning. In addition, alterations to Koch's postulates are delineated, specifically those required by the (...) discovery of rickettsiae and viruses in the early twentieth century and by the immunological testing developed after midcentury to demonstrate the links between elusive viral agents and two diseases, hepatitis B and infectious mononucleosis. From this perspective, an examination of the AIDS debate is constructed. Molecular biologist Peter Duesberg's argument that HIV is not the cause of AIDS is analyzed in light of his contention that a version of Koch's postulates has not been satisfied. Additional research findings through 1990 relating to the etiology of AIDS are also noted. (shrink)

Cette etude est une analyse des uvres de Nietzsche (1878-1885) ayant trait non seulement a sa critique du christianisme en general et a son interpretation de la Mort de Dieu en particulier, mais aussi a l'elaboration de ses anti-ideals.

Familiarity with Charles Darwin's treatise on evolution is essential to every well-educated individual. One of the most important books ever published--and a continuing source of controversy, a century and a half later--this classic of science is reproduced in a facsimile of the critically acclaimed first edition.

This work is Emerson's set of essays published in 1860 just before the start of the Civil War: 'Fate,' 'Power,' 'Wealth,' 'Culture,' 'Behavior,' 'Worship,' 'Considerations by the Way,' 'Beauty,' 'Illusions.'.

Perhaps the most readable and accessible of the great works of scientific imagination, The Origin of Species sold out on the day it was published in 1859. Theologians quickly labeled Charles Darwin the most dangerous man in England, and, as the Saturday Review noted, the uproar over the book quickly "passed beyond the bounds of the study and lecture-room into the drawing-room and the public street." Yet, after reading it, Darwin's friend and colleague T. H. Huxley had a different reaction: (...) "How extremely stupid not to have thought of that." Based largely on Darwin's experience as a naturalist while on a five-year voyage aboard H.M.S. Beagle, The Origin of Species set forth a theory of evolution and natural selection that challenged contemporary beliefs about divine providence and the immutability of species. A landmark contribution to philosophical and scientific thought, this edition also includes an introductory historical sketch and a glossary Darwin later added to the original text. Charles Darwin grew up considered, by his own account, "a very ordinary boy, rather below the common standard of intellect." A quirk of fate kept him from the career his father had deemed appropriate--that of a country parson--when a botanist recommended Darwin for an appointment as a naturalist aboard H.M.S. Beagle from 1831 to 1836. Darwin is also the author of the five-volume work Zoology of the Voyage of the Beagle (1839) and The Descent of Man (1871). (shrink)

This chapter contains sections titled: Introduction What is Chemistry about? Is Chemistry Reducible to Physics? Are There Fundamental Limits to Chemical Knowledge? Is Chemical Research Ethically Neutral? Conclusion References.

In lieu of an abstract, here is a brief excerpt of the content:Hume’s Sceptical Standard of Taste*Jonathan Friday1it is generally agreed that Hume’s essay “Of the Standard of Taste”1 is the most valuable of the large number of works on what we now call aesthetics to emerge from the intellectual and cultural flowering of the Scottish Enlightenment. Here, however, agreement about the essay comes to an end, to be replaced by disagreement about what Hume identifies as the standard of taste. (...) Hume’s text encourages differing interpretations by appearing to identify a number of different standards of taste while continually suggesting there is only one. At the very least, one can find Hume hinting at a rule standard, a decision standard, an ideal spectator standard, a test of time standard as well as the position that there is no standard of taste at all. None of these views is explicitly rejected and more than one receives qualified approval. A review of the literature on Hume’s essay reflects its puzzling nature. Most commentators focus upon one or another of the standards Hume discusses; others examine more than one, but devote little attention to the relation between various standards appearing in the essay.2 [End Page 545]I will suggest in what follows that a better understanding of “Of the Standard of Taste” can be achieved by beginning with the question: What is Hume trying to do in this essay? As we shall see, Hume gives relatively explicit answers to this question in the essay and elsewhere, and attention to these takes us some way towards dissolving the puzzle of why so many positions on the standard of taste are discussed without any being explicitly rejected. Moreover, an understanding of Hume’s aims will make it much easier to clearly discern his own position on the possibility of a standard of taste. Therefore, in what follows, I will offer a reading of Hume’s essay which addresses the puzzle of the multiple standards and puts us in a much better position to answer the question of what Hume’s view is and whether it survives critical scrutiny.2The opening paragraphs of “Of the Standard of Taste” set the stage for the discussion that follows. Hume begins by observing that “the great variety of taste, as well as of opinion, which prevails in the world, is too obvious not to have fallen under everyone’s observation.”3 People of similar background and culture notice the wide differences of taste within their own like-minded community, and when they turn their attention to “distant nations and remote ages”4 the phenomenon is found to be even more pronounced. Further reflection suggests this variety of taste to be even greater in reality than appearance since although we may agree in our evaluative language—e.g., that beauty is to be praised and ugliness scorned—“when critics come to particulars this seeming unanimity vanishes”5 and argument arises about what objects are properly referred to by such evaluative terms. Hume goes on to conclude the opening remarks of his essay by connecting this state of affairs with his familiar views about morality and moral language. These latter reflections are suddenly broken off and Hume turns to the main subject of his essay.He begins with a “natural” response to the phenomena he has just considered. He writes:It is natural for us to seek a Standard of Taste, a rule by which the various sentiments of men may be reconciled; at least a decision afforded confirming one sentiment and condemning another.6It is worth emphasizing that Hume characterizes the much sought standard in two very different ways—as a rule reconciling sentiments and, more modestly, as [End Page 546] a decision confirming (or otherwise) a sentiment.7 Although this passage provides the initial characterizations of the standard of taste Hume is investigating, and ought therefore to have been accorded some attention by commentators, it has been largely ignored.8 This is unfortunate since it proves crucial to understanding what Hume is attempting to do in the essay. I will return to this point, but before doing so we need to further set out the problem as Hume conceives it... (shrink)

"A magisterial accomplishment that will be the standard in this field for years to come."--John D. Caputo, Villanova University "Outstanding, entirely original, absolutely groundbreaking.... It is quite simply the best account to date--and the best we can expect for decades in the future--of the philosophical development of Heidegger's early thought."--Thomas Sheehan, Loyola University "A magisterial accomplishment that will be the standard in this field for years to come."--John D. Caputo, Villanova University.

An examination of the development of the theory of evolution from the Renaissance to the twentieth century.

In this book, which remained unfinished at his death, Husserl attempts to forge a union between phenomenology and existentialism.

AbeBooks.com: The Technological Society.

The Nachlese, a collection of papers on Greek literature and thinking, as well as the history of classical studies, follows on from the author s Kleinen Schriften, published in 1999. This time the spectrum of topics is wider. The history of science is more prominent, and the final contribution consists of a textual interpretation that is only relevant methodically. ".

This thought-provoking classic investigates how the Renaissance spirit fundamentally questioned and undermined medieval thought. Of value to students of literature, political theory, history of religious and Reformation thought, and the history of science.

Quantum mechanics has raised in an acute form three problems which go to the heart of man's relationship with nature through experimental science: (r) the public objectivity of science, that is, its value as a universal science for all investigators; (2) the empirical objectivity of scientific objects, that is, man's ability to construct a precise or causal spatio-temporal model of microscopic systems; and finally (3), the formal objectivity of science, that is, its value as an expression of what nature is (...) independently of its being an object of human knowledge. These are three aspects of what is generally called the "crisis of objec tivity" or the "crisis of realism" in modern physics. This crisis is. studied in the light of Werner Heisenberg's work. Heisenberg was one of the architects of quantum mechanics, and we have chosen his writings as the principal source-material for this study. Among physicists of the microscopic domain, no one except perhaps Bohr has expressed himself so abundantly and so profoundly on the philosophy of science as Heisenberg. His writings, both technical and non-technical, show an awareness of the mysterious element in scientific knowledge, far from the facile positivism of Bohr and others of his contemporaries. The mystery of human knowledge and human SUbjectivity is for him an abiding source of wonder. (shrink)

In this incisive book, Michel de Certeau considers the uses to which social representation and modes of social behavior are put by individuals and groups, describing the tactics available to the common man for reclaiming his own autonomy from the all-pervasive forces of commerce, politics, and culture. In exploring the public meaning of ingeniously defended private meanings, de Certeau draws brilliantly on an immense theoretical literature to speak of an apposite use of imaginative literature.

CHAPTER ONK Negotiating Positions: The Politics of Virtue and Virtu [Virtu] rouses enmity toward order, toward the lies that are concealed in every order, ...

Historians of relativity theory have puzzled over the fact that, while Einstein regarded Ernst Mach as his chief philosophical mentor, Mach himself publicly rejected relativity in the preface to Die Prinzipien der physikalischen Optik. This work was first published by Mach's son Ludwig in 1921, five years after Mach's death, but the preface is dated “July 1913”, when Einstein was working on general relativity and believing not only that he had Mach's “friendly interest” and support, but also that his project (...) was the working-out of some of Mach's suggestions. To Einstein, whose sympathy for Mach's overall philosophy of science had already begun to wane by 1921, the posthumous appearance of the preface seemed to underscore the inconsistency between Machian positivism and his own program to construct an abstract and geometrical physics; this interpretation appears in important modern analyses like Blackmore, Holton, and Zahar, and it has frequently served the purposes of the philosophical reaction against logical positivism in general. Now Gereon Wolters' book challenges the usual interpretation with a startling claim: that Ernst Mach never wrote the preface, which in fact is a forgery by his son Ludwig. The words “A Forgery and its Consequences” suggest the sweeping consequences that the preface has had for our understanding of the relation between Mach and Einstein; the point of the book is not only to document the dramatic story of the forgery, but also to defend an equally sweeping reconsideration, indeed a rehabilitation, of Mach's philosophy and its role in the history of relativity. (shrink)

Given Heidegger’s inflammatory remarks about the intellectual poverty of modern logic, it may come as a surprise to be told that he has something to contribute to the philosophy of logic. One of the rewards of Daniel Dahlstrom’s Heidegger’s Concept of Truth is its argument that Heidegger can illuminate such issues in the philosophy of logic as the character of propositions, the nature of bivalence, and the concept of truth. Dahlstrom focuses on Heidegger’s work in the years immediately before and (...) after the publication of Being and Time, with particular emphasis on the lecture courses from this period, especially the one published as Logik: Die Frage nach der Wahrheit. (shrink)

Galileo's view of science is indebted to the teaching of the Jesuit professors at the Collegio Romano, but Galileo's concept of mathematical physics also corresponds to that of Giovan Battista Benedetti. Lacking documentary evidence that would connect Benedetti directly with the Jesuits, or the Jesuits with Benedetti, I infer a common source: the Spanish connection, that is, Domingo de Soto. I then give indications that the fourteenth-century work at Oxford and Paris on calculationes was transmitted via Spain and Portugal to (...) Rome and other centers where Jesuits had colleges, and figured in the rise of mathematical physics at the beginning of the seventeenth century. A result of these researches is their vindication of Duhem, as contrasted with Koyré, on the origins of modern mechanics. (shrink)

Anhand historischer und quellenkritischer Untersuchungen analysiert das Buch entscheidende Momente des Verhältnisses von Kunst und Wissenschaft in Nietzsches Werk. Zum Leitmotiv der vorgeschlagenen Interpretation wird die Idee einer "Tragödie der Erkenntnis" als Vervollständigung der ästhetischen Tragödie. Aldo Venturelli beleuchtet damit auch Aspekte von Nietzsches besonderer Stellung im philosophischen Diskurs der Moderne.

The paper offers a counter- reading to Derrida's “utopian” reading of Nietzsche, focussing instead on Nietzsche's cynical view of friendship, based on the impossibility of being a friend to oneself. Unlike Aristotle, who sees the basis of human political nature in their shared rationality and mutual friendship, Nietzsche sees not only politics, but human beings themselves as being constituted by a violent act of submission, and characterised by an ongoing struggle for power. The paper further examines two intellectual traditions about (...) friendship and politics, one according to which the two are positively related and no real tension could exist between them. Another tradition holds friendship to be irreconcilable with politics. Elements of both traditions can be recognised in Nietzsche who, finding the radical deceptive nature of friendship unacceptable, moves to a solitude which is equally unbearable. For it is precisely the hermit that knows that his solitude makes him into an other to himself, which turns out to be a motive for real friendship, the third element which prevents the lonely hermit from sinking into the depth of self- interrogation. The paper concludes with the recognition that friendship, for Nietzsche, can only have an intermediary function on the way to full realisation of friendship, which will be a friendship of an inner difference or plurality, i.e. on our way to what is ultimately beyond the human condition, to the “over man”. (shrink)

This is the first critically evaluative study of Gaston Bachelard's philosophy of science to be written in English. Bachelard's professional reputation was based on his philosophy of science, though that aspect of his thought has tended to be neglected by his English-speaking readers. Dr Tiles concentrates here on Bachelard's critique of scientific knowledge. Bachelard emphasised discontinuities in the history of science; in particular he stressed the new ways of thinking about and investigating the world to be found in modern science. (...) This, as the author shows, is paralleled by recent debates among English-speaking philosophers about the rationality of science and the 'incommensurability' of different theories. To these problems Bachelard might be taken as offering an original solution: rather than see discontinuities as a threat to the objectivity of science, see them as products of the rational advancement of scientific knowledge. Dr Tiles sets out Bachelard's views and critically assesses them, reflecting also on the wider question of how one might assess potentially incommensurable positions in the philosophy of science as well as in science itself. (shrink)

The present paper studies a specific way of addressing the question whether the laws involving the basic constituents of nature are statistical. While most German physicists, above all Planck, treated the issues of determinism and causality within a Kantian framework, the tradition which I call Vienna Indeterminism began from Mach’s reinterpretation of causality as functional dependence. This severed the bond between causality and realism because one could no longer avail oneself of a priori categories as a criterion for empirical reality. (...) Hence, an independent reality criterion had to be sought, a problem which all three physicists to be studied solved in different ways that were mainly conditioned by their different concepts of probability. In order to prevent a dissipation of intuited facts, Mach had to resort to a principle of unique determination as his reality criterion, especially when discussing the Principle of Least Action. Giving theories more independence, Boltzmann understood atomism as property reduction to precisely defined theoretical entities and their interactions. While this served as a relative reality criterion, he also advocated a constructivist one because atomism was already implied by our finitary reasoning power. Finally, Exner contemplated the idea that all apparently deterministic laws are only a macroscopic limit of an irreducible indeterminism, because by adopting the frequency interpretation, observable collectives could be considered as the real basic entities. (shrink)

At the beginning of Western philosophy, Aristotle contrasted made objects, which did not have the source of their own production within themselves, with beings formed by nature. This distinction persisted until Marx, who conceived of the possibility of an evolution of the technical object. This philosophy developed while industrialisation was in the process of overthrowing the contemporary order of social organisation, which highlighted technology's new place in philosophical enquiry. Bernard Stiegler goes back to the beginning of Western philosophy and revises (...) the Aristotelian assessment, developing a complex argument whereby the technical object can be seen as having an essential, distinctive temporality and dynamic of its own. The author engages the ideas of Rousseau, Husserl, and Heidegger, the paleo-ontologist Leroi-Gourhan, the anthropologists Vernant and Detienne, the sociologists Weber and Habermas, and the systems analysts Maturana and Varela. (shrink)

In a new introduction, the authors describe how science and its social context were understood when this book was first published, and how the study of the history of science has changed since then.