Study of the exposition by the Vaiśeṣika and Nyāya schools in Indian philosophy.

The nature of matter and the idea of indivisible parts has fascinated philosophers, historians, scientists and physicists from antiquity to the present day. This collection covers the richness of its history, starting with how the Ancient Greeks came to assume the existence of atoms and concluding with contemporary metaphysical debates about structure, time and reality. Focusing on important moments in the history of human thought when the debate about atomism was particularly flourishing and transformative for the scientific (...) and philosophical spirit of the time, this collection covers: - The discovery of atomism in ancient philosophy - Ancient non-Western, Arabic and late Medieval thought - The Renaissance, when along with the re-discovery of ancient thought, atomism became once again an important doctrine to be fully debated - Logical atomism in early analytic philosophy, with Russell and Wittgenstein - Atomism in Liberalism and Marxism - Atomism and the philosophy of time - Atomism in contemporary metaphysics - Atomism and the sciences Featuring 28 chapters by leading and younger scholars, this valuable collection reveals the development of one of philosophy's central doctrines across 2,500 years and within a broad range of philosophical traditions. (shrink)

Scholars in the early seventeenth century who studied ancient Greek scientific theories often drew upon philology and history to reconstruct a more general picture of the Greek past. Gassendi's training as a humanist historiographer enabled him to formulate a conception of the history of philosophy in which the rationality of scientific and philosophical inquiry depended on the historical justifications which he developed for his beliefs. Professor Joy examines this conception and analyzes the nature of Gassendi's historical training, especially (...) its relationship to his career as a physicist and astronomer. She shows how he rehabilitated Epicurean atomism by bringing together the arguments of the Greek atomists and those of his contemporaries. In doing so, he produced an account of the natural world which made it an object of empirical study and mechanical explanation. (shrink)

Biological atomism postulates that all life is composed of elementary and indivisible vital units. The activity of a living organism is thus conceived as the result of the activities and interactions of its elementary constituents, each of which individually already exhibits all the attributes proper to life. This paper surveys some of the key episodes in the history of biological atomism, and situates cell theory within this tradition. The atomistic foundations of cell theory are subsequently dissected and (...) discussed, together with the theory’s conceptual development and eventual consolidation. This paper then examines the major criticisms that have been waged against cell theory, and argues that these too can be interpreted through the prism of biological atomism as attempts to relocate the true biological atom away from the cell to a level of organization above or below it. Overall, biological atomism provides a useful perspective through which to examine the history and philosophy of cell theory, and it also opens up a new way of thinking about the epistemic decomposition of living organisms that significantly departs from the physicochemical reductionism of mechanistic biology. (shrink)

Jerrold J. Katz often explained his semantic theory by way of an analogy with physical atomism and an attendant analogy with chemistry. In this chapter, I track the origin and uses of these analogies by Katz, both in explaining and defending his decompositional semantic theory, through the various phases of his work throughout his career.

Contribution to a symposium on Alan Chalmer's The Scientist’s Atom and the Philosopher’s Stone: How Science Succeeded and Philosophy Failed to Gain Knowledge of Atoms (Springer, Dordrecht, 2009).

_This article articulates the presuppositions that psychology inherited from logical positivism, and how_ _those presuppositions effected the interpretation of data and research procedures. Despite the efforts of_ _Wundt, his most well known disciples, Titchener and Külpe, embraced an atomistic view of experience which_ _was at_ _least partly responsible for many of their failures. When the behaviorists rejected the_ _introspectionism of Titchener and Külpe, they kept their atomism, using the reflex_.

A substantial and in-depth study of the history of the atomic theory of matter between the time of Democritus and that of Newton. It is the first to emphasize the continuity of the atomic debate and the debt owed by the seventeenth-century "moderns" to the medieval critique of Aristotle.

A study of the history of the atomic theory of matter between the time of Democritus and that of Newton. The classical atomic theory, we are told, consisted of four central doctrines: a firm commitment to indivisible units of matter; a belief in the reality of the vacuum; a reductionist conception of forms and qualities and a mechanistic account of natural agency. The work provides a critical account of the arguments used for and against these four theses during three (...) time-periods: Antiquity, the Middle Ages and the 17th century. Atomism was a minority position in Antiquity, rejected by most natural philosophers on the strength of Aristotelian objections. But Aristotle's own disciples gradually took his system apart in the Middle Ages, thus developing - albeit in a piecemeal manner - positions strikingly akin in some respects to classical atomism. So when Gassendi and others sought to revive atomism in the 17th century, the way was already prepared for them. This study is the first to emphasise the continuity of this process and the debt owed by the 17th-century moderns to the medieval critique of Aristotle. (shrink)

Quine, taking the molecular constitution of matter as a paradigmatic example, offers an account of the relation between theory confirmation and ontology. Elsewhere, he deploys a similar ontological methodology to argue for the existence of mathematical objects. Penelope Maddy considers the atomic/molecular theory in more historical detail. She argues that the actual ontological practices of science display a positivistic demand for “direct observation,” and that fulfillment of this demand allows us to distinguish molecules and other physical objects from mathematical abstracta. (...) However, the confirmation of the atomic/molecular theory and the development of scientists’ ontological attitudes towards atoms was more complicated and subtle than even Maddy supposes. The present paper argues that the history of the theory in fact supports neither Quine’s and Maddy’s accounts of scientific ontology. There was no general demand from scientists to “see” atoms before they were reckoned to be real; but neither did the indispensable appearance of atoms in the best theory of chemical combination suffice to convince scientists of their reality. (shrink)

In our recent book (Abraham and Roy 2010) we have repurposed a mathematical model for the quantum vacuum as a model of consciousness. In this model, discrete space and time are derived from a discrete cellular dynamical network. As our model is essentially atomistic, we included in our book a short support chapter on atomism. In this aticle we expand on the few pages of that chapter devoted to the history of atomism, to place the current revival (...) of atomism in a larger context. (shrink)

There is something deeply wrong with the debate on personal identity in contemporary analytical philosophy. This paper offers an overall view in terms of which this debate can be diagnosed and offered a therapy. In the diagnostic sections, the bundle and ego-theory are described as forms of the selfsame philosophical atomism, and the untenability of one strand in this still highly influential habit of thought is demonstrated. In the therapeutic section, the author exposes in what way Peter Strawson's descriptive (...) metaphysics of the person contains the essential preliminaries for an alternative solution. In the concluding section, it is indicated how such a Strawsonian nonatomistic view can be developed further into an Aristotelian-Thomistic validatory metaphysics of personal identity. (shrink)

This paper argues that tthe detailed critique of a variety of atomistic doctrines found in the Galenic corpus, especially On the Elements according to Hippocrates, was a major source for the atomism of the early kalam.

Conceptual atomism is a doctrine deeply rooted in the tradition of western thought. It originated with Aristotle, was present in the entire Aristotelian tradition and came to its most pure expression in the work of Leibniz. However, ab initio this doctrine suffered from certain difficulty labelled traditionally “aporia generis”, namely the problem of how it is possible to reconcile the absolute simplicity of the primitive concepts (or ultimate differentiae) with the existence of transcendental concepts, that is, concepts necessarily included (...) in every concept. In this paper the entire problem is subject to an analysis and a solution is suggested, based on a distinction between two different kinds of conceptual containment: the primitive concepts do not contain the transcendentals formally, that is, as constituents thatcan be revealed by means of definitional analysis, but they nevertheless do contain them virtually, that is, they strictly imply them. It is noted that the germ of this solution is already present in Aristotle. (shrink)

In order to understand the aim of this brief account, we must first acknowledge this statement: That every experience can be analysed and understood as a theoretical entity. The theorization of experience is only the outcome of what appears to be the History of the Philosophy of Experience, a History in which we meet John Locke, John Dewey, William James, E.B Holt, Bertrand Russell, and A.N. Whitehead.

info:eu-repo/semantics/publishedVersion.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.2 (2002) 207-224 [Access article in PDF] Atomism, Atheism, and the Spontaneous Generation of Human Beings: The Debate over a Natural Origin of the First Humans in Seventeenth-Century Britain Matthew R. Goodrum The problem of human origins, of how and when the first humans appeared in the world, has been addressed in a variety of ways in western thought. In the (...) seventeenth century the predominant explanation for the origin of the world and the beings that inhabit it, especially human beings, was based on the biblical account of creation. It was almost universally accepted that humans had been created by a supernatural agent using supernatural means. But alternative explanations for the production of the first humans did exist, according to which the first humans were produced by nature through some form of spontaneous generation. Seventeenth-century proponents of this view differed in their conceptions of how spontaneous generation worked, but all relied heavily upon mechanisms first proposed in antiquity. Some followed the example of Aristotle and other early Greek philosophers, who had described how matter, when subjected to the correct conditions, could produce living beings. 1 Others were influenced by the modifications made to these ideas by medieval Islamic philosophers. 2 [End Page 207] A quite different conception of spontaneous generation was derived from the classical atomists, in part from certain notions attributed to Democritus of Abdera but mainly from the philosophical system of Epicurus.While any suggestion that humans might have originated naturally by some kind of spontaneous generation was widely and vigorously rejected by natural philosophers and theologians alike, the most vehement attacks were often directed against the atomists' accounts of the origin of the first humans. The reasons for this were both scientific and religious. Atomism had long been criticized for its materialism, its reliance on chance, and its atheistic tendencies. Thus, the efforts of a small number of natural philosophers to formulate and support a naturalistic explanation of human origins based upon its principles was bound to raise profound theological, philosophical, and scientific difficulties. To these natural philosophers, however, atomism seemed to offer a viable mechanism to explain spontaneous generation. Yet while atomism solved some problems, it raised others; and even if these scientific objections could be overcome, there remained religious objections to both the notion of a natural origin of humans and the atomists' account of the process that had to be addressed. Complicating matters further is the fact that these scientific and religious objections were sometimes intimately connected.This paper investigates the mechanisms proposed by atomists to explain the spontaneous generation of human beings and the kinds of criticisms their hypotheses received in seventeenth-century Britain. This will illuminate a number of interconnected issues relating to the acceptance of atomism as a philosophy of nature and its application to the biological sciences. By analyzing the ways scientific and religious factors interacted in the debate over the spontaneous generation of the first humans we will not only make a contribution to the history of seventeenth-century atomism but also link problems and ideas in the physical sciences with those in the biological and anthropological sciences. At the same time this study illustrates the ways in which scientific ideas were shaped by, or needed to respond to, ideas and concerns that had their roots in religion. Atomism and the Generation of the First Humans The most complete account of the atomic philosophy and the mechanisms it proposed to account for the origin of human beings to survive from antiquity was Lucretius's De rerum natura. Several editions of the text were available during the seventeenth century, including one published at Cambridge in 1675 and an English translation by Thomas Creech that went through four editions [End Page 208] between 1682 and 1699. 3 But Lucretius was not the only source describing the atomists' ideas about the spontaneous generation of the first humans. A more contemporary and perhaps more influential proponent of the atomic... (shrink)

This chapter contains sections titled: Hegel, Hegelianism, and Historicism The Old Chisholm Trail: Historical Facts, Bits of Knowledge Artworks, The Artworld, and The Brillo Box Revolution The End of Art: Not the End at All Individualism Triumphant Danto and Nietzsche: A Hegelian Synthesis.

In spite of vigorous opposition by a number of historians it has now become a commonplace that the rapid development of the ‘new philosophy’ sprang from the ideology of Puritanism. What began its career as the ‘Merton thesis’ has now been refined, developed, and so often repeated that it seems to be almost unassailable. However, the two foremost historians in the entrenchment of this new orthodoxy are willing, in principle, to concede that ‘in reality things were very mixed up’, and (...) that non-Puritan natural philosophers at the time were operating ‘in a precisely similar manner’ to their Puritan contemporaries. Indeed, it would be impossible not to concede this in the face of the many critiques launched against the Merton thesis. (shrink)

Classical atoms—“part-less, ontologically irreducible simples” as the conference flyer puts it—are not the atoms of modern chemistry and analogies with the latter can be construed in various ways. They have figured in the historical development of concepts of chemical affinity but without, as Alan Chalmers and I have independently argued, making any significant contribution to empirically justified theories. A purely combinatorial conception of the formation of compounds by juxtaposing atoms is associated with Daltonian atomism. I review the merits of (...) this idea as a solution to problems posed by developments in early nineteenth century chemistry and go on to suggest that subsequent developments in chemistry are as much in agreement with ideas associated with Aristotle as with the ancient atomists, if not more so. The basic issues can be understood without getting involved in detailed chemistry and I hope what I have to say will be of interest to philosophers concerned with the metaphysics of matter but with no special knowledge of chemistry. (shrink)

The research is a comparative study of the atomic theories of Kanada and Democritus. Because of their pluralistic tendencies, emphasis on causality, their materialistic account of sense knowledge, and their attempt to explain the physical system by means of reduction to the configuration of its constitutive elements, both philosophers present an epistemological base that could accommodate scientific inquiry. Notwithstanding the early and expansive beginning of Indian atomism, modern scientific atomic theory traces its origin to Democritus. Through cross-cultural critical engagement (...) of parallel ideas between Kanada and Democritus, the paper aims to discover the common problems that they dealt with in order to further our understanding of the early history of atomic theory, to evaluate the relative merits and limitations of their proposed solutions, to resolve some difficulties that each account faces by appealing to the other, and to highlight their contributions to the emergence of atomic worldview. (shrink)

In Plato’s eponymous dialogue, Timaeus, the main character presents the universe as an (almost) perfect sphere filled by tiny, invisible particles having the form of four regular polyhedrons. At first glance, such a construction may seem close to an atomistic theory. However, one does not find any text in Antiquity that links Timaeus’ cosmology to the atomists, while Aristotle opposes clearly Plato to the latter. Nevertheless, Plato is commonly presented in contemporary literature as some sort of atomist, sometimes as supporting (...) a form of so-called ‘mathematical atomism’. However, the term ‘atomism’ is rarely defined when applied to Plato. Since it covers many different theories, it seems that this term has almost as different meanings as different authors. The purpose of this article is to consider whether it is correct to connect Timaeus’ cosmology to some kind of ‘atomism’, however this term may be understood. Its purpose is double: to obtain a better understanding of the cosmology of the Timaeus, and to consider the different modern ‘atomistic’ interpretations of this cosmology. In short, we would like to show that such a claim, in any form whatsoever, is misleading, an impediment to the understanding of the dialogue, and more generally of Plato’s philosophy. (shrink)

I characterize and argue against the standard interpretation of logical atomism. The argument against this reading is historical: the standard interpretation of logical atomism (1) fails to explain how the view is inspired by nineteenth-century developments in mathematics, (2) fails to explain how logic is central to logical atomism, and (3) fails to explain how logical atomism is a revolutionary and new "scientific philosophy." In short, the standard interpretation is a bad history of logical (...) class='Hi'>atomism. A novel interpretation of the view that repairs these difficulties is sketched in the concluding section. (shrink)

Democritus’ atomism aims to respond to threats of Parmenidean monism. In so doing, it deploys a familiar epistemological distinction between what is known by the senses and what is known by the mind. This turns out to be a risky strategy, however, leading to inadvertent skepticism with only diffuse and contrary ethical implications. Vasubandhu’s more explicitly metaphysical atomism, by contrast, relies on a different principle to get to its results, and aims to address different concerns. It leaves us (...) with a view that positively implies a concrete mode of practical engagement, and resources for a critical stance. Even if certain atoms end up proven incoherent, there is no danger of slipping into the morally fatal indifference of inadvertent skepticism. For the ethical implications, it matters how one arrives at one’s atomism. (shrink)

Ksenija Atanasijevic was not only the first female lecturer at the University of Belgrade but also the first expert in the Ancient Greek Philosophy. In this paper, I will not engage with all of her writings about Ancient Greek thought. Instead, I will place the emphasis on her interpretation of Epicurus, because her best and most profound works are dedicated to his philosophy, including her book on the Epicurus’s atomism written in French under the title L’atomisme d’Épicure. I will (...) critically discuss the consistency, plausibility, and relevance both of her interpretations of Epicurus, and his ethics and doctrine of minima. (shrink)

I argue that Descartes' Second Causal Proof of God in the Third Meditation evidences, and commits him to, the belief that time is "strongly discontinuous" -- that is, that there is actually a gap between each consecutive moment of time. Much of my article attempts to reconcile this interpretation, the "received view," with Descartes' statements about time, space, and matter in his other writings, including his correspondence with various philosophers.

The influential French chemist Marcelin Berthelot spoke against the use of Dalton's atomic theory and Avogadro's hypothesis in the second half of the nineteenth century. This paper argues that Berthelot conceded that atomism might be acceptable as a system of conventions, but he feared the power of such conventions in constructing a realistic picture of atoms which was not warranted empirically. Equally, Berthelot's anti-atomism was a last-ditch effort to assert the place of chemistry within the tradition of natural (...) history and to deny the possible reduction of chemical science to the laws of nineteenth-century physics. (shrink)

This article was first published as “Notation atomique et hypothèses atomistiques”, Revue des questions scientifiques, 31 (1892), 391– 457. It is the second of a series of articles Duhem was to publish in the Catholic journal Revue des questions scientifiques, in which he presents his understanding of what can justifiably be said about the structure of chemical substances as captured by chemical formulas. The argument unfolds following a broadly historical development of events throughout the course of the century which was (...) coming to a close as he wrote. He later reflected in his classic The Aim and Structure of Physical Theories – based in large part on articles which had appeared in the Revue – that “To give the history of a physical principle is at the same time to make a logical analysis of it” (p. 269). Logical analysis clearly dominates in the present article. The historical context was elaborated considerably in a later work, Le mixte et la combinaison chimique: Essai sur l’évolution d’une idée, which did not lead him to retract any aspect of his earlier position but provided a broader setting in which it could be elaborated. In particular, the Aristotelian influence, which is only hinted at here in some of the formulations (see especially the beginning of section VII) without mentioning Aristotle by name, is explicit in the later work, making Duhem’s own ontological conception a little clearer. A discussion of stereoisomerism, conspicuously absent in the present article, is also integrated into the later book. The same holds for Avogadro’s hypothesis. (shrink)