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31.
Anna Bravesmith 《Psychodynamic Practice》2013,19(3):275-288
Abstract This paper explores the relationship between our attempts to define the aims of analysis and the acceptance of probability in New Physics. It draws attention to the influence of physicists on both Jung and Bion, which is well documented. It presents an argument for process-based aims rather than the recognition of innate knowledge as an aim. Two processes from different traditions (Jungian and Kleinian) are suggested as central to the aims of analysis: containment and coniunctio. The coniunctio/disiunctio axis in Jung's writing is paralleled with the axis PS<->D of the post-Kleinians. Clinical material is presented supporting the necessity of differential aims and illustrating development/stasis along this axis. A case is made for analysis to embrace the reality of uncertainty and to work with the psychic obstacles in patients, and in analysts, that result from coming to terms with probability. 相似文献
32.
Kristi Keller 《Theology & Science》2016,14(1):54-58
Non-locality, indeterminacy, the meaning of the Schrödinger equation, and quantum measurements are interpretation issues in quantum mechanics that go beyond our typical view of the world through the classical physics lenses of the mechanistic determinism. In “Cosmic Mind?,” Stuart Kauffman offers an interpretation of the Schrödinger equation and quantum measurements that might support a cosmic mind. Robert John Russell in NIODA uses the indeterminacy to offer a mechanism for God to interact with nature. This response reviews these two interpretations of quantum mechanics with respect to the two-slit and EPR experiments and how these two interpretations of quantum mechanics could solve issues of interpretations. 相似文献
33.
Mark Graves 《Theology & Science》2016,14(1):65-77
Stuart Kauffman speculatively proposes a panpsychic interpretation of quantum mechanics, where a cosmic mind makes measurements to change quantum possibilities into classical actuals. However, in response, Charles S. Peirce's understanding of existence simplifies Kauffman's triadic ontology and accounts for an evolving cosmos. Peirce's objective idealism confirms possibility as fundamental to ontological existence, clarifies actuality as specifically related to space-time's extent, and revises Kauffman's broad panpsychism to a narrow but pervasive role for law-like, dispositional tendencies. Theological implications include bridging Arthur Peacocke's Divine Becoming with a neo-Aristotelian, scientifically plausible potential for existence. 相似文献
34.
by Patrick A. Heelan 《Zygon》2009,44(2):467-486
Two hundred years ago, Friedrich Schleiermacher took critical issue with Immanuel Kant's intellectual notion of intuition as applied to human nature (Wellmon 2006). He found it necessary to modify—\"hermeneutically,\" as he said—Kant's notion of anthropology by enabling it to include as human the new and strange human tribes Captain Cook found in the Pacific South Seas. A similar hermeneutic move is necessary if physics is to include the local contextual empirical syntheses of relativity and quantum physics. In this hermeneutical revision the synthesis is formed around the notion of a Hilbert Vector Space as the universal grammar of physics, adding to it the dynamic of the Schrödinger equation, and representing empirical \"observables\" by projection operators that map the subspaces of definite measurable values. Among the set of observable projection operators, some pairs share the same subspace, commute with one another, and share a common laboratory setting. Other pairs do not share this property and are described as being mutually complementary. Complementary symmetries introduce into the discursive language of physics the commonsense notion of contextuality. The new synthesis, proposed by Eugene Wigner, John von Neumann, and (in his own way) Paul Dirac, brought physics into the community of common language and established it as a work of general human achievement. 1 相似文献
35.
The authors undertake a thought experiment the purpose of which is to explore possibilities for understanding moral principles in analogy with cosmic order. The experiment is based on three proposals, which are described in detail: an ontological, a neurological, and a moral proposal. The ontological proposal accepts from the phenomena of quantum physics that there is a nonempirical domain of physical reality that consists not of material things but of what is philosophically conceptualized as a realm of nonmaterial forms. This realm of forms is the realm of potentiality in physical reality that quantum physics posits as an indivisible Wholeness—the One. It is the ultimate reality because everything empirical is the actualization of its forms. The neurological proposal is the hypothesis that the brain is sensitive to the potentiality waves in the cosmic field, as ordinary measuring instruments in physics are sensitive to potentiality waves at the quantum level, so that the cosmic field can communicate with the human brain. The third proposal assumes that the communication with the cosmic field can translate into moral ideas and actions. Even though the three proposals underlying the thought experiment are highly speculative, they lead to definite implications that make sense in their own right and can be applied in a useful way. From the order of reality some simple rules of conduct follow that are identical with traditional moral rules but have the character of rules of well‐ness, leading to new aspects of Aristotle's concept of eudaimonia and Kant's concept of the highest good. In analogy with the structure of physical reality, where all empirical phenomena are actualizations of nonempirical forms, it is suggested that the structure of morality, too, is that of a tacit, nonempirical form that actualizes in explicit principles and moral acts through our consciousness. The tacit form is thought to exist in the realm of cosmic potentiality, together with all the other forms that the empirical world actualizes. It can appear spontaneously in our consciousness when needed, offering its guidance to our judgment and free will. Because it does not appear in the form of commandments accompanied by threats, the actions of the tacit moral form define a higher level of morality, similar to that offered by some aspects of the Christian teaching, where one acts not out of fear but on the desire to do things right. 相似文献
36.
37.
Dowman M 《Cognitive Science》2007,31(1):99-132
An expression-induction model was used to simulate the evolution of basic color terms to test Berlin and Kay's (1969) hypothesis that the typological patterns observed in basic color term systems are produced by a process of cultural evolution under the influence of biases resulting from the special properties of universal focal colors. Ten agents were simulated, each of which could learn color term denotations by generalizing from examples using Bayesian inference, and for which universal focal red, yellow, green, and blue were especially salient, but unevenly spaced in the perceptual color space. Conversations between these agents, in which agents would learn from one another, were simulated over several generations, and the languages emerging at the end of each simulation were investigated. The proportion of color terms of each type correlated closely with the equivalent frequencies found in the World Color Survey, and most of the emergent languages could be placed on one of the evolutionary trajectories proposed by Kay and Maffi (1999). The simulation therefore demonstrates how typological patterns can emerge as a result of learning biases acting over a period of time. 相似文献
38.
The topic of divine action has been central to the theology‐and‐science discussion over the last twenty years. Some tentative conclusions are currently being drawn in light of research initiatives that have been engaged on this topic. I review three recent books that have responded in some way to the ongoing discussion. These responses show that, notwithstanding the advances made in the conversation, much work remains to be done before a plausible theory of divine action emerges at the interface of theology and science. 相似文献
39.
Robert M. Schaible 《Zygon》2003,38(1):25-48
Most recent writing linking science and literature has concerned itself with challenges to the epistemological status of scientific knowledge in an attempt to demonstrate its contingency, arguing in the more radical efforts that the structures of science are no more than useful fictions. This essay also includes an epistemological comparison between science and literature, but instead of making grand or meta–statements about the nature of knowing generally in the two fields, mine is a much narrower aim. My exploration entails two tasks. First, I provide a close–up look at a particular type of experiment, called the delayed–choice experiment, which clearly reveals the strangeness of the quantum world. In connection with this experiment, I discuss wave functions—mathematical expressions used by physicists to describe quantum behavior and predict the outcome of experiments involving quanta. Second, I look at Walt Whitman's “Song of Myself” focusing on the meaning of the “self” in the poem. My aim is to treat the object of study in each field as a “text” and to assert and demonstrate a parallel in the strategies of thought and response between physicists (“readers”) pondering the meaning and status of a wave function and poem readers pondering the meaning and status of the poem's self. In Whitman's “Song” we find an attempt to understand complex aspects of human experience that are said to transcend ordinary reality, an effort for which I believe there are parallels in the attempts of modern physicists to understand complex, nonintuitive aspects of the subatomic world. While not making the kind of broad claims eschewed above, I do suggest that this focused study has interesting implications since both the wave function and the poem's self force their respective sets of “readers” to confront questions of ultimacy—to consider, that is, epistemological and ontological issues of more than passing interest to students of science as well as those of metaphysics and theology. 相似文献
40.
Henry P. Stapp 《Zygon》2006,41(3):599-616
Abstract. René Descartes proposed an interactive dualism that posits an interaction between the mind of a human being and some of the matter in his or her brain. However, the classical physical theories that reigned during the eighteenth and nineteenth centuries are based exclusively on the material/physical part of Descartes' ontology, and they purport to give, in principle, a completely deterministic account of the physically described properties of nature, expressed exclusively in terms of these physically described properties themselves. Orthodox contemporary physical theory violates this condition in two separate ways. First, it injects random elements into the dynamics. Second, it requires psychophysical events, called Process 1 interventions by John von Neumann. Neither the content nor the timing of these events is determined, even statistically, by any known law. Orthodox quantum mechanics considers these events to be instigated by choices made by conscious agents. This quantum conception of the mind‐brain connection allows many psychological and neuropsychological findings associated with the apparent physical effectiveness of our conscious volitional efforts to be explained in a causal and practically useful way. According to this quantum approach, conscious human beings are invested with degrees of freedom denied to the mechanistic automatons to which classical physics reduced us. 相似文献