By Storrs McCall
Storrs McCall offers an unique philosophical thought of the character of the universe in accordance with a outstanding new version of its space-time constitution and argues that the truth that the version throws mild on this type of huge variety of difficulties constitutes powerful proof that the universe is because the version portrays it. An bold, debatable, and inventive inspiration for a totally new metaphysical starting place for philosophy and physics, this ebook discusses a large diversity of themes in the framework of the hot idea, and should be of exact curiosity to physicists for its unique new interpretation of quantum mechanics.
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Additional info for A model of the universe: Space-time, probability, and decision
Chapters I, 1 and IV, 3). This idea cannot be elaborated on here, but will be developed in some detail in the fourth chapter. It is meant to cast doubt on the widespread belief that Luhmann’s theory has once and for all relegated all sociologies of subjectivity and action (in the Weberian sense) to the realm of ‘Old-European thought’. Since the state of contemporary discussions is at stake here, it makes sense to mention Franz Grubauer’s alternative to Luhmann’s approach. 136 Finally, Grubauer turns against the systemic approach when he emphasizes that ‘in the dialectic between individual and organization [organizations] rediscover their dependence on subjects’137 because they depend on reﬂexive subjectivity.
Theories of the Subject 25 Habermas breaks with the discourse of Critical Theory in the sense of Adorno and Horkheimer by replacing these authors’ attempt to strengthen the individual subject – an attempt renewed in this book – with an intersubjectivity marked by the rationalist principle of domination over nature and human beings. He thus continues the dialectic of Enlightenment instead of proposing an alternative to it. In spite of his criticism of Adorno and Horkheimer, the German philosopher Hans Ebeling is closer to their version of Critical Theory than to Habermas because he returns to the nexus between domination over nature and self-preservation.
With Bell he may share the view that the Protestant ethic belongs to the past, but he radically departs from Bell’s diagnosis of decadence and presents the picture of a risk society which the accumulated risks of industrialization have constrained to become critical of its own past. Like Touraine in Critique de la modernité (1992), he replaces Bell’s conservatism with a self-criticism of modernity. This is the reason why he does not view the loss of individual autonomy as a symptom of decadence but, rather, as the result of a globally experienced uncertainty due to the disintegration of a value system geared towards performance, production and success.