This book, THE PHILOSOPHY OF THE FUTURE: Uniscience and the Modern World, by Robert Hanna, presents and defends a critical philosophy of science and digital technology, and a new and prescient philosophy of nature and human thinking.
It is being made available here in serial format, but you can also download and read or share a .pdf of the complete text–including the BIBLIOGRAPHY–of THE PHILOSOPHY OF THE FUTURE HERE.
This fiftieth installment contains section 5.1.1.
We know the truth not only through our reason but also through our heart. It is through the latter that we know first principles, and reason, which has nothing to do with it, tries in vain to refute them. (Pascal, 1995: #110, p. 28)
If there is any science humankind really needs, it is the one I teach, of how to occupy properly that place in [the world] that is assigned to humankind, and how to learn from it what one must be in order to be human. (Rem 20: 45)
Natural science will one day incorporate the science of humankind, just as the science of humankind will incorporate natural science; there will be a single science. (Marx, 1964: p. 70, translation modified slightly)
TABLE OF CONTENTS
A NOTE ON REFERENCES TO KANT’S WORKS
0. Introduction: Science, The Four Horsemen of The New Apocalypse, and The Uniscience
0.0 How Uncritical and Unreformed Science Is Literally Killing The Modern World
0.2 The Uniscience and Pascal’s Dictum
Chapter 1. Natural Piety: A Kantian Critique of Science
1.0 Kantian Heavy-Duty Enlightenment and The Uniscience
1.1 Kant’s Neo-Aristotelian Natural Power Grid
1.2 Kant, Natural Piety, and The Limits of Science
1.3 From Kant’s Anti-Mechanism to Kantian Anti-Mechanism
1.4 In Defense of Natural Piety
1.5 Scientific Pietism and Scientific Naturalism
1.6 How to Ground Natural Science on Sensibility
1.7 Sensible Science 1: Natural Science Without Natural Mechanism
1.8 Sensible Science 2: Natural Science Without Materialism/Physicalism
1.9 Sensible Science 3: Natural Science Without Scientism
1.10 Frankenscience, the Future of Humanity, and the Future of Science
2.1 Wrestling with Modernity: 1900-1940
2.1.1 Six Sociocultural or Sociopolitical Developments
2.1.2 Two Philosophical Developments: Classical Analytic Philosophy and First Wave Organicism
2.1.3 Architectural and Artistic Trends
2.2 The Historical Black Hole, The Mechanistic Mindset, and The Mechanistic Worldview: 1940-1980
2.2 The Emergence of Post-Classical Analytic Philosophy
2.2.3 The Two Images Problem and its Consequences
2.2.4 Modernism and Countercurrents in the Arts and Design
2.3.1 The Rise of Po-Mo Philosophy
2.3.2 Po-Mo Architecture: Unconstrained Hybridity
2.3.3 Other Apocalyptic Developments: Crises in Physics and Big Science, and The One-Two Punch
2.4 From The Mechanistic Worldview to Neo-Organicism
2.4.0 Against The Mechanistic Worldview
2.4.1 Seven Arguments Against The Mechanistic Worldview
2.4.1.1 Logical and Mathematical Arguments
2.4.1.2 Physical and Metaphysical Arguments
2.4.1.3 Mentalistic and Agential Arguments
2.4.2 Beyond The Mechanistic Worldview: The Neo-Organicist Worldview
2.4.2.1 The Neo-Organist Thesis 1: Solving The Mind-Body Problem
2.4.2.2 Dynamic Systems Theory and The Dynamic World Picture
2.4.2.3 The Neo-Organicist Thesis 2: Solving The Free Will Problem
2.4.2.4 Dynamic Emergence, Life, Consciousness, and Free Agency
2.4.2.5 How The Mechanical Comes To Be From The Organic
3.1 A Dual-Content Nonideal Cognitive Semantics for Thought-Shapers
3.2 The Cognitive Dynamics of Thought-Shapers
3.3 Constrictive Thought-Shapers vs. Generative Thought-Shapers
3.5 Thought-Shapers, Mechanism, and Neo-Organicism
3.6 Adverse Cognitive Effects of Mechanical, Constrictive Thought-Shapers
3.7 How Can We Acknowledge Organic Systems and Organic, Generative Thought-Shapers?
3.8 We Must Cultivate Our Global Garden
Chapter 4. How To Complete Physics
4.2 Frame-by-Frame: How Early 20th Century Physics Was Shaped by Brownie Cameras and Early Cinema
4.3 How to Complete Quantum Mechanics, Or, What It’s Like To Be A Naturally Creative Bohmian Beable
4.4 Can Physics Explain Physics? Anthropic Principles and Transcendental Idealism
4.5 The Incredible Shrinking Thinking Man, Or, Cosmic Dignitarianism
Chapter 5. Digital Technology Only Within The Limits of Human Dignity
5.1 What’s So Special About Human Dignity? The Metaphysics of Human Dignity
5.1.1 How to Refute the Dignity Skeptic
00. Conclusion: The Point Is To Shape The World
APPENDICES
Appendix 1. A Neo-Organicist Turn in Formal Science: The Case of Mathematical Logic
Appendix 2. A Neo-Organicist Note on The Löwenheim-Skolem Theorem and “Skolem’s Paradox”
Appendix 3. A Neo-Organicist Approach to The Nature of Motion
Appendix 4. Sensible Set Theory
Appendix 5. Complementarity, Entanglement, and Nonlocality Pervade Natural Reality at All Scales
Appendix 6. Neo-Organicism and The Rubber Sheet Cosmos
BIBLIOGRAPHY
5.1.1 How to Refute the Dignity Skeptic
The dignity-skeptic is anyone who, for any reason whatsoever, denies the real existence of human dignity. But if one asked the dignity-skeptic the following question,
“Would you or could you rationally consent to being summarily beheaded merely because of your skin pigmentation, ethnicity, gender, sexual orientation, ability or disability, religious beliefs, or political beliefs?, yes or no, please give reasons for your answer, and please reply in all sincerity,”
then if the dignity-skeptic complied with those requests, they would obviously answer “of course not!” But any reason sincerely provided by the dignity-skeptic that’s sufficient to explain why not, would be necessarily equivalent to appealing to the skeptic’s own human dignity, since it would necessarily involve the absolute impermissibility of themselves being treated by someone as a mere means or a mere thing for any purportedly sufficient reason that singles them out only as a mere token of some identity-type, thereby reducing themselves to being a mere means or mere thing under that type. And its being absolutely impermissible to treat any people (including oneself) either as a mere means or as a mere thing is an essential property of human dignity. Therefore, the dignity-skeptic’s answer would entail or presuppose the real existence of human dignity in at least themselves. So the dignity-skeptic’s answer is self-refuting.
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