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By Edmund T. Whittaker
First-class therapy of Electrodynamics and Relativity concept from a decent ancient perspective. Whittaker's perspectives are suppressed simply because he used to be courageous adequate to inform the reality concerning the real contributions of Einstein to the Relativity conception (properly attributed to Poincaré and Lorentz).
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Extra info for A History of the Theories of Aether and Electricity - The Classical Theories
The key to answering this question is to get beyond the fundamental dualistic assumptions that underlie both objectivism and postmodernism and to put in their place an embodied, pragmatic model of human cognition and inquiry. In P1: IrP 9780521877701 int 24 CUNY1143/Slingerland 978 0 521 87770 1 December 6, 2007 16:0 WHAT SCIENCE OFFERS THE HUMANITIES Chapter 5 I will present the attempts of various philosophers and philosophers of science to formulate just such a pragmatic model of empirical inquiry, based on a knowing subject that is always already in touch with and embedded in the physical world of things because it is also a thing, not an otherworldly ghost struggling within the confines of its mortal coil.
How would accepting – at least provisionally – these points as “true” concretely change the manner in which we, as humanists, go about analyzing an Elizabethan sonnet or explaining the interaction of patronage and literary forms in medieval Japan? ” question. In the Conclusion, I will briefly try to suggest how the “embodied realist” approach might impact the way “we” – that is, the general humanist who is the intended audience for this book – study and discuss culture. To begin with, opening up the humanities to the demands of vertical integration simply rules out such deeply entrenched dogmas as the “blank slate” theory of human nature, strong versions of social constructivism and linguistic determinism, and the ideal of disembodied reason, which has immediate and obvious global implications for humanistic inquiry.
Chapter 4 will conclude with a discussion of more general ways in which culture and language shape the human mind, pointing to work from anthropology and cross-cultural psychology that suggests how diverse cultural training, environmental variety, diversity in modes of production and social organization, and the effects of entrenched cultural forms and metaphoric blends can retune or alter the basic universal perceptual and conceptual structures described in Chapters 1 through 3. The reach of culture is, however, inherently limited by the pregiven structure of human cognition.