Thesis (Ph. D.)--Catholic University of America, 1927. / Vita. "Select bibliography": p. xi-xvi.

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This thesis deals with the relation of Hellenic philosophy to evolutionary biology. The first part entails an explication of Hellenic cosmology and metaphysics in its traditional understanding, as the Western component of classical Indo-European philosophy. It includes an overview of the relevant contributions by the Presocratics, Plato, Aristotle, and the Neoplatonists, focusing on the structure and origin of both the intelligible and sensible worlds. Salient aspects thereof are the movement from the transcendent Principle into the realm of Manifestation by means of the interaction between Essence and Substance; the role of the Logos, being the equivalent of Plato’s Demiurge and Aristotle’s Prime Mover, in the cosmogonic process; the interaction between Intellect and Necessity in the formation of the cosmos; the various kinds of causality contributing to the establishment of physical reality; and the priority of being over becoming, which in the case of living organisms entails the primacy of soul over body. The first part of the thesis concludes with a discussion of the implications of Hellenic cosmology and metaphysics for evolutionary biology, including an affirmation of final and formal causality over and against its rejection by the modern scientific project. The second part commences with a delineation of organic form and transformation, emphasizing the mathematical foundations thereof. It continues with a critical consideration of the modern evolutionary theory on both scientific and philosophical grounds. In the process a fundamental distinction is made between micro- and macro-evolution, involving the reshuffling of existing genetic material which is acted upon by natural selection, and the production of new genetic material by means of macro-mutations, respectively. In the remainder of the thesis the macro-evolutionary process is described as mainly lawful, directed and convergent, instead of contingent, undirected and divergent as postulated in the modern evolutionary synthesis. This approach does not preclude the recognition of exceptions, due to the limitation of Intellect by Necessity – that is to say, of teleology by mechanism. / Religious Studies & Arabic / D.Litt. et Phil. (Religious Studies)

This thesis deals with the relation of Hellenic philosophy to evolutionary biology. The first part entails an explication of Hellenic cosmology and metaphysics in its traditional understanding, as the Western component of classical Indo-European philosophy. It includes an overview of the relevant contributions by the Presocratics, Plato, Aristotle, and the Neoplatonists, focusing on the structure and origin of both the intelligible and sensible worlds. Salient aspects thereof are the movement from the transcendent Principle into the realm of Manifestation by means of the interaction between Essence and Substance; the role of the Logos, being the equivalent of Plato’s Demiurge and Aristotle’s Prime Mover, in the cosmogonic process; the interaction between Intellect and Necessity in the formation of the cosmos; the various kinds of causality contributing to the establishment of physical reality; and the priority of being over becoming, which in the case of living organisms entails the primacy of soul over body. The first part of the thesis concludes with a discussion of the implications of Hellenic cosmology and metaphysics for evolutionary biology, including an affirmation of final and formal causality over and against its rejection by the modern scientific project. The second part commences with a delineation of organic form and transformation, emphasizing the mathematical foundations thereof. It continues with a critical consideration of the modern evolutionary theory on both scientific and philosophical grounds. In the process a fundamental distinction is made between micro- and macro-evolution, involving the reshuffling of existing genetic material which is acted upon by natural selection, and the production of new genetic material by means of macro-mutations, respectively. In the remainder of the thesis the macro-evolutionary process is described as mainly lawful, directed and convergent, instead of contingent, undirected and divergent as postulated in the modern evolutionary synthesis. This approach does not preclude the recognition of exceptions, due to the limitation of Intellect by Necessity – that is to say, of teleology by mechanism. / Religious Studies and Arabic / D.Litt. et Phil. (Religious Studies)

The nature of existence, which science seeks to investigate, is dynamic as novel discoveries are constantly presented. To explain such a dynamic existence, science itself needs to be dynamic. Methodological differentiation is one way in which science expresses dynamism. Such differentiation led to the theological and the natural sciences, and conflicting views regarding the nature of existence: the theological worldview versus the natural worldview. This study is a comparison of the conflicting worldviews of the theological and cosmological (natural worldview) theories of the beginning of existence. The study compares them in an attempt to redress the conflict and encourage dialogue between the two methods for a better representation of existence. The study exposes the limits of the theological and the natural worldviews. It proposes a relationship of dialogue between them so that they transcend their individual limits and are able to grow. Dialogue involves the interchange of ideas to broaden perspectives, which leads to growth. A relationship of dialogue emphasises similarities in presuppositions, methodology and content, and exploits these to attain a greater degree of certitude. Theology and natural science can be viewed analogically as two sides of the same coin, two aspects to one reality, that can collaborate, albeit independently, to reveal a broader view of reality. They can converse through dialogue, exchange ideas and share views, even though they remain methodologically exclusive, independent worldviews. Finally, dialogue involves a transformation of reason in that it expects theologians and natural scientists to change the way they view reality. If we were to transform our reasoning into something more complete, our worldview should represent a more complete representation of existence. This means that the theologian and the scientist can, occasionally, go beyond their scope and method and push their knowledge towards progress through dialogue. This makes “transformed reason” the method of dialogue, which redresses the conflict between theology and natural science and encourages interchange between them. / Inhlobo yobukhona, isayense edinga ukuphenyisisa ngakho, kuyashintshashintsha njengokutholwayo okusha okuhlala njalo kwethulwa. Ukuchaza lokhu kushintshashintsha okukhona, isayense ngokwayo idinga ukushintshashintsha ngokuhambisana nesimo. Umehluko wezindlela zokwenza ngenye yendlela lapho isayense ekhombisa khona ukushintshashintsha ngokuhambisana nesimo. Lo mehluko uholele abaholi bezenkolo kanye nabesayense yemvelo, kanye nemibono engqubuzanayo maqondana nenhlobo yobukhona; umbono ngezenkolo uma kuqhathaniswa nombono ngezemvelo. Lolu cwaningo luqhathanisa umbono ongqubuzanayo ngomhlaba ngenkolo kanye nekhosmoloji (indlela yokubuka izinto yemvelo), amathiyori okuqala kobukhona. Ucwaningo luqhathanisa lezi zinto ngemizamo yokubhekana nokungqubuzana kanye nokukhuthaza idayalogu phakathi kwezindlela ezimbili ukuze kube nokumeleka kahle kobukhona. Lolu cwaningo luveza izihibe ezikhona kwindlela yokubuka izinto yezenkolo kanye nezemvelo. Luphakamisa ubudlelwane bedayalogu phakathi kwazo, ukuze kweqiwe imingcele yazo zombili ngayinye kanye nokukhula. Idayalogu ibandakanya ukushintshana ngemibono ukunabisa indlela yokubuka izinto, okuholela ekukhuleni. Ubudlelwane bedayalogu bugcizelela ukufana kwezilinganiso (presuppositions), izindlela zokwenza kanye nengqikithi, kanye nokucwaninga lezi zinto ukufinyelela ezingeni elikhulu lokuqiniseka ngendlela izinto eziyikho. Imfundo ngenkolo kanye nesayense yemvelo kungabonwa njengokulandelanayo kwezinhlangothi ezimbili kwikhoyini eyodwa, izinto ezimbili kwimvelo eyodwa, kungahambisana,ngisho noma okunye kuzimele ngokwehlukile kokunye, kuveza umbono obanzi walokho isimo esiyikho. Kungakhulumisana ngedayalogu, ukushintshana ngemibono kanye nokwabelana ngemibono, ngisho noma izindlela zakho zokwenza zehlukile, imibono ngomhlaba kwehlujkile nokuzimela. Okokugcina, idayalogu ibandakanya ushintsho lwembangela ngoba kulindele ukuthi abezenkolo kanye nososayense bashintshe izindlela ababona ngaso lokho isimo esiyikho. Uma bekufanele siguqule indlela esibona ngayo iziimbangela ukuya kwinto ethile ephelele, indlela esibona ngayo umhlaba nayo kumele imele umfanekiso ophelele kakhulu ngobukhona. Lokhu kusho ukuthi abaholi bezenkolo kanye nososayense, bangathi ngezinye izikhathi, babuke ngaphezulu kwendlela abobona ngayo kanye nezindlela zokwenza, kanye nokududula ulwazi lwabo ukuthi luthuthuke ngedayalogu. Lokhu kwenza "imbangela eguqukile" ibe yindlela yokwenza idayalogu, okubhekana nokungqubuzana phakathi kwezenkolo kanye nesayense yemvelo kanye nokukhuthaza ukuxhumana phakathi kwazo. / Sebopeho sa boteng, seo mahlale a batlang ho se batlisisa, se ba matla ha ditshibollo tse ntjha di nehelanwa kgafetsa. Ho hlalosa boteng bo matla jwalo, mahlale ka boona a hloka ho ba matla. Phapang ya mekgwa ke tsela e nngwe eo mahlale a hlalosang matla ka yona. Phapang e jwalo e lebisitse ho thuto ya bodumedi le mahlale a tlhaho, le maikutlo a hanyetsanang mabapi le sebopeho sa boteng: dipono tsa lefatshe tsa thuto ya bodumedi kgahlanong le pono e akaretsang ya tlhaho. Phuputso ena ke papiso ya maikutlo a akaretsang a lwantshanang a dikgopolo tsa thuto ya bodumedi le dikgopolo tsa tshimoloho le ntlafatso ya bokahohle (pono e akaretsang ya tlhaho) tsa qaleho ya boteng. Phuputso ena e di bapisa ho leka ho lokisa kgohlano le ho kgothaletsa puisano dipakeng tsa mekgwa e mmedi bakeng sa boemedi bo betere ba boteng. Phuputso ena e pepesa ditekanyetso tsa maikutlo a akaretsang a thuto ya bodumedi le tlhaho. E kgothaletsa kamano ya puisano dipakeng tsa tsona e le hore di fete ditekanyetso tsa tsona ka bomong mme di tsebe ho hola. Puisano e kenyeletsa phapanyetsano ya mehopolo ho hodisa maikutlo, e leng se lebisang ho kgolo. Kamano ya puisano e totobatsa ho tshwana dikgakanyong, mokgweng le ho dikateng, mme e sebedisa tsena ho fihlella tekanyetso e kgolo ya ho nepahala. Thuto ya bodumedi le mahlale a tlhaho di ka tadingwa ka mokgwa o tshwanang e le mahlakore a mabedi a tjhelete e le nngwe ya tshepe, dikarolo tse pedi ho nnete e le nngwe, tse ka sebedisanang, leha di ikemetse, ho senola pono e pharalletseng ya nnete. Di ka sebedisana ka dipuisano, tsa fapanyetsana maikutlo le ho arolelana dipono, leha e le hore di dula e le dipono tse akaretsang tse ikemetseng, tse ikgethang mokgweng. Qetellong, puisano e kenyeletsa phetoho ya mabaka ka hore e lebelletse ditsebi tsa thuto ya bodumedi le boramahlale ba tlhaho ho fetola tsela eo ba tadimang nnete ka yona. Haeba re ne re ka fetola monahano wa rona hore e be ntho e nngwe e felletseng, pono ya rona e akaretsang e lokela ho emela setshwantsho se felletseng sa boteng. Sena se bolela hore setsebi sa thuto ya bodumedi le ramahlale, ka dinako tse ding, ba ka feta maemo le mokgwa wa bona mme ba sutumeletsa tsebo ya bona tswelopeleng ka puisano. Sena se etsa "lebaka le fetotsweng" mokgwa wa puisano, o rarollang kgohlano dipakeng tsa thuto ya bodumedi le mahlale a tlhaho le ho kgothaletsa phapanyetsano dipakeng tsa tsona. / Philosophy, Practical and Systematic Theology / M.A. (Philosophy)

La réalisation de prédictions précises et surprenantes est une pratique essentielle des sciences empiriques et la confirmation de ces prédictions semble représenter l’un de leurs principaux succès théoriques et pratiques. Ainsi de nombreux scientifiques et épistémologues attribuent-ils aux succès prédictifs le pouvoir de confirmer des hypothèses, d’influencer le cours de l’histoire scientifique, voire de révéler quelles théories reflètent la réalité. Pourtant les prédictions s’appuient souvent sur des représentations simplifiées, idéalisées ou fictionnelles de la réalité. L’objectif de cette thèse est d’analyser l’activité prédictive pour comprendre en quoi consistent les succès prédictifs et quelle portée on peut légitimement leur conférer. L’enjeu de cette analyse est notamment de savoir si une théorie ayant engendré un succès prédictif peut être considérée comme vraie ou partiellement vraie.La première partie de la thèse est consacrée à l’analyse de l’activité prédictive et conclut qu’il existe une pluralité de raisonnements et de succès prédictifs. La deuxième partie étudie l’influence de ces succès sur l’évolution d’une discipline, la cosmologie, de 1917 à nos jours et montre que les scientifiques attribuent de l’importance aux prédictions qui indiquent la capacité prédictive d’une hypothèse ou d’une théorie. Dans la troisième partie, je soutiens que le rôle des prédictions dans le choix rationnel des hypothèses est de permettre de juger de leur fécondité. La quatrième partie étudie les limites de la portée des succès prédictifs en montrant qu’ils ne permettent pas de savoir quels aspects des théories dont ils sont issus reflètent la réalité. / Deriving precise and surprising predictions is a key feature of scientific activity. The confirmation of these predictions by severe tests seems to represent major theoretical and practical successes in the field of empirical sciences. Therefore, many scientists and philosophers of science view predictive successes as having an important weight in scientific change, theory choice and for the identification of true claims about reality. However, predictions are often derived from simplified or idealised representations of real-world systems. The aim of this dissertation is to analyse the predictive activity of empirical sciences in order to circumscribe the scope of predictive success. First, I claim that predictive successes come in many forms and structures. In the second part, I investigate the impact of successful predictions in the history of modern cosmology since 1917 and argue that scientists value predictions attesting the predictive capacity of new hypotheses. In a third part, I examine the weight of successful predictions in the confirmation of hypotheses and claim that they serve as a proxy for one of the most important virtues of theories: fruitfulness. The last part is dedicated to the limits of scientific successes and shows that novel predictions cannot help us to circumscribe which posits of scientific theories are worthy of belief.

Etude du statut de la croyance à travers les représentations mythiques et scientifiques des origines de l'univers. seront étudiés les mythologies issues de textes anciens qui nous sont parvenus (Théogonie d'Hésiode, Rg veda, etc aisni que les théories scientifiques les plus récentes. L'apport des neurosciences est ici déterminante et permet de mieux cerner le statut de la croyance. / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished