Potentiality, Actuality and Non-Separability in Quantum and Classical Physics: Res Potentiae in the Macroscopic World
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
UNIT-I Mathematical Logic Statements and Notations
UNIT-I Mathematical Logic Statements and notations: A proposition or statement is a declarative sentence that is either true or false (but not both). For instance, the following are propositions: “Paris is in France” (true), “London is in Denmark” (false), “2 < 4” (true), “4 = 7 (false)”. However the following are not propositions: “what is your name?” (this is a question), “do your homework” (this is a command), “this sentence is false” (neither true nor false), “x is an even number” (it depends on what x represents), “Socrates” (it is not even a sentence). The truth or falsehood of a proposition is called its truth value. Connectives: Connectives are used for making compound propositions. The main ones are the following (p and q represent given propositions): Name Represented Meaning Negation ¬p “not p” Conjunction p q “p and q” Disjunction p q “p or q (or both)” Exclusive Or p q “either p or q, but not both” Implication p ⊕ q “if p then q” Biconditional p q “p if and only if q” Truth Tables: Logical identity Logical identity is an operation on one logical value, typically the value of a proposition that produces a value of true if its operand is true and a value of false if its operand is false. The truth table for the logical identity operator is as follows: Logical Identity p p T T F F Logical negation Logical negation is an operation on one logical value, typically the value of a proposition that produces a value of true if its operand is false and a value of false if its operand is true. -
Chapter 1 Logic and Set Theory
Chapter 1 Logic and Set Theory To criticize mathematics for its abstraction is to miss the point entirely. Abstraction is what makes mathematics work. If you concentrate too closely on too limited an application of a mathematical idea, you rob the mathematician of his most important tools: analogy, generality, and simplicity. – Ian Stewart Does God play dice? The mathematics of chaos In mathematics, a proof is a demonstration that, assuming certain axioms, some statement is necessarily true. That is, a proof is a logical argument, not an empir- ical one. One must demonstrate that a proposition is true in all cases before it is considered a theorem of mathematics. An unproven proposition for which there is some sort of empirical evidence is known as a conjecture. Mathematical logic is the framework upon which rigorous proofs are built. It is the study of the principles and criteria of valid inference and demonstrations. Logicians have analyzed set theory in great details, formulating a collection of axioms that affords a broad enough and strong enough foundation to mathematical reasoning. The standard form of axiomatic set theory is denoted ZFC and it consists of the Zermelo-Fraenkel (ZF) axioms combined with the axiom of choice (C). Each of the axioms included in this theory expresses a property of sets that is widely accepted by mathematicians. It is unfortunately true that careless use of set theory can lead to contradictions. Avoiding such contradictions was one of the original motivations for the axiomatization of set theory. 1 2 CHAPTER 1. LOGIC AND SET THEORY A rigorous analysis of set theory belongs to the foundations of mathematics and mathematical logic. -
Folktale Documentation Release 1.0
Folktale Documentation Release 1.0 Quildreen Motta Nov 05, 2017 Contents 1 Guides 3 2 Indices and tables 5 3 Other resources 7 3.1 Getting started..............................................7 3.2 Folktale by Example........................................... 10 3.3 API Reference.............................................. 12 3.4 How do I................................................... 63 3.5 Glossary................................................. 63 Python Module Index 65 i ii Folktale Documentation, Release 1.0 Folktale is a suite of libraries for generic functional programming in JavaScript that allows you to write elegant modular applications with fewer bugs, and more reuse. Contents 1 Folktale Documentation, Release 1.0 2 Contents CHAPTER 1 Guides • Getting Started A series of quick tutorials to get you up and running quickly with the Folktale libraries. • API reference A quick reference of Folktale’s libraries, including usage examples and cross-references. 3 Folktale Documentation, Release 1.0 4 Chapter 1. Guides CHAPTER 2 Indices and tables • Global Module Index Quick access to all modules. • General Index All functions, classes, terms, sections. • Search page Search this documentation. 5 Folktale Documentation, Release 1.0 6 Chapter 2. Indices and tables CHAPTER 3 Other resources • Licence information 3.1 Getting started This guide will cover everything you need to start using the Folktale project right away, from giving you a brief overview of the project, to installing it, to creating a simple example. Once you get the hang of things, the Folktale By Example guide should help you understanding the concepts behind the library, and mapping them to real use cases. 3.1.1 So, what’s Folktale anyways? Folktale is a suite of libraries for allowing a particular style of functional programming in JavaScript. -
Quantum Reversal of Soul Energy Fran De Aquino
Quantum Reversal of Soul Energy Fran de Aquino To cite this version: Fran de Aquino. Quantum Reversal of Soul Energy. 2012. hal-01129313 HAL Id: hal-01129313 https://hal.archives-ouvertes.fr/hal-01129313 Preprint submitted on 10 Mar 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Quantum Reversal of Soul Energy Fran De Aquino Maranhao State University, Physics Department, S.Luis/MA, Brazil. Copyright © 2012 by Fran De Aquino. All Rights Reserved. In the last decades, the existence of the Soul has been seriously considered by Quantum Physics. It has been frequently described as a body of unknown energy coupled to human body by means of a mutual interaction. The Quantum Physics shows that energy is quantized, i.e., it has discrete values that are defined as energy levels. Thus, along the life of a person, the energy of its soul is characterized by several quantum levels of energy. Here, we show by means of application of specific electromagnetic radiations on the human body, that it is possible to revert the energy of the soul to previous energy levels. This process can have several therapeutic applications. -
Theorem Proving in Classical Logic
MEng Individual Project Imperial College London Department of Computing Theorem Proving in Classical Logic Supervisor: Dr. Steffen van Bakel Author: David Davies Second Marker: Dr. Nicolas Wu June 16, 2021 Abstract It is well known that functional programming and logic are deeply intertwined. This has led to many systems capable of expressing both propositional and first order logic, that also operate as well-typed programs. What currently ties popular theorem provers together is their basis in intuitionistic logic, where one cannot prove the law of the excluded middle, ‘A A’ – that any proposition is either true or false. In classical logic this notion is provable, and the_: corresponding programs turn out to be those with control operators. In this report, we explore and expand upon the research about calculi that correspond with classical logic; and the problems that occur for those relating to first order logic. To see how these calculi behave in practice, we develop and implement functional languages for propositional and first order logic, expressing classical calculi in the setting of a theorem prover, much like Agda and Coq. In the first order language, users are able to define inductive data and record types; importantly, they are able to write computable programs that have a correspondence with classical propositions. Acknowledgements I would like to thank Steffen van Bakel, my supervisor, for his support throughout this project and helping find a topic of study based on my interests, for which I am incredibly grateful. His insight and advice have been invaluable. I would also like to thank my second marker, Nicolas Wu, for introducing me to the world of dependent types, and suggesting useful resources that have aided me greatly during this report. -
Learning Dependency-Based Compositional Semantics
Learning Dependency-Based Compositional Semantics Percy Liang∗ University of California, Berkeley Michael I. Jordan∗∗ University of California, Berkeley Dan Klein† University of California, Berkeley Suppose we want to build a system that answers a natural language question by representing its semantics as a logical form and computing the answer given a structured database of facts. The core part of such a system is the semantic parser that maps questions to logical forms. Semantic parsers are typically trained from examples of questions annotated with their target logical forms, but this type of annotation is expensive. Our goal is to instead learn a semantic parser from question–answer pairs, where the logical form is modeled as a latent variable. We develop a new semantic formalism, dependency-based compositional semantics (DCS) and define a log-linear distribution over DCS logical forms. The model parameters are estimated using a simple procedure that alternates between beam search and numerical optimization. On two standard semantic parsing benchmarks, we show that our system obtains comparable accuracies to even state-of-the-art systems that do require annotated logical forms. 1. Introduction One of the major challenges in natural language processing (NLP) is building systems that both handle complex linguistic phenomena and require minimal human effort. The difficulty of achieving both criteria is particularly evident in training semantic parsers, where annotating linguistic expressions with their associated logical forms is expensive but until recently, seemingly unavoidable. Advances in learning latent-variable models, however, have made it possible to progressively reduce the amount of supervision ∗ Computer Science Division, University of California, Berkeley, CA 94720, USA. -
Aristotle's Physics
PROPOSAL : Aristotle’s Physics , A Critical Guide EditedbyMariskaLeunissen,TheUniversityofNorthCarolinaatChapelHill A. Project description The importance of Aristotle’s Physics : Throughout his life, Aristotle was deeply committed to the study of natural phenomena: about one third of the surviving Corpus Aristotelicum investigatesandexplainsthemotionsandattributesofthingsthathaveanature, that is, of things that have an internal principle of change and rest. The Physics – an intellectual masterpiece in itself and one of the mostlywidely readAristotelian treatises – forms Aristotle’s most fundamental treatise in his studies of natural philosophy. In this treatise,Aristotleinvestigatestheprinciplesandcausesofallnaturalthingsingeneral,and,in thecourseofdoingso,definesalargenumberofkeyconceptsofhisnaturalphilosophy, suchasmotionandchange,spaceandtime,matterandform,causalexplanation,luckand spontaneity, teleology and necessity. In addition, Aristotle specifies in the Physics the methodologicalguidelinesforhowoneshouldstudynatureifonewantstogainscientific knowledgeofit,whichincludesthefamousbutstillill-understoodrecommendationtostart fromthingsthatare“moreknownandclearertous”and towork fromthere towhat is “moreknownandclearerbynature”.Inthisway,the Physics laysoutAristotle’sconceptual apparatus and methodological framework for all of his natural philosophy, including his psychology,biology,andotherinquiriesintothemorespecificandmorecomplexsegments ofthenaturalworldpreservedinAristotle’sremainingnaturaltreatises. The Physics isnotjustrelevantforAristotle’snaturalphilosophy,however;sincetheobjects -
John Duns Scotus's Metaphysics of Goodness
University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 11-16-2015 John Duns Scotus’s Metaphysics of Goodness: Adventures in 13th-Century Metaethics Jeffrey W. Steele University of South Florida, [email protected] Follow this and additional works at: http://scholarcommons.usf.edu/etd Part of the Medieval History Commons, Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Scholar Commons Citation Steele, Jeffrey W., "John Duns Scotus’s Metaphysics of Goodness: Adventures in 13th-Century Metaethics" (2015). Graduate Theses and Dissertations. http://scholarcommons.usf.edu/etd/6029 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. John Duns Scotus’s Metaphysics of Goodness: Adventures in 13 th -Century Metaethics by Jeffrey Steele A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Major Professor: Thomas Williams, Ph.D. Roger Ariew, Ph.D. Colin Heydt, Ph.D. Joanne Waugh, Ph.D Date of Approval: November 12, 2015 Keywords: Medieval Philosophy, Transcendentals, Being, Aquinas Copyright © 2015, Jeffrey Steele DEDICATION To the wife of my youth, who with patience and long-suffering endured much so that I might gain a little knowledge. And to God, fons de bonitatis . She encouraged me; he sustained me. Both have blessed me. “O taste and see that the LORD is good; How blessed is the man who takes refuge in Him!!” --Psalm 34:8 “You are the boundless good, communicating your rays of goodness so generously, and as the most lovable being of all, every single being in its own way returns to you as its ultimate end.” –John Duns Scotus, De Primo Principio Soli Deo Gloria . -
Luck and Good Fortune in the Eudemian Ethics
Luck and Good Fortune in the EudemianEthics Kent Johnson Recentlythere has beensome discussion of Aristotle's treatmentof good for- tune(£\m>x;{a) in the penultimatechapter of the EudemianEthics. I Thereare two claims about this chapterI wish to challenge.One maintainsthat the use of the word tUXll (usuallytranslated as 'luck' or 'chance')in the EE is 'quite different' from Aristotle's theoretical discussion of luck, found in the Physics (Woods 1992,67). The other claim is that good fortune is a subspeciesof luck (Kenny 1992,ch. 5, esp.71 and 75). In challengingthese two views,I hopeto developan accountof Aristotle's true intent in this chapter.In the first part of this article I considerthe notion of luck asit is presentedin the Physicsand then argue that the discussionof luck in the EE accordswith this. In the secondpart I arguethat by the end of his discussionof good fortune in the EE, Aristotle doesnot consider good fortune to be any kind of luck at all. I. TuX1lin the Physicsand the EudemianEthics Woods 1992,166 denies that the useof 'luck' (tuX1l)in the EE agreeswith its usein the Physics,because in the PhysicstUX1l is usedin sucha way that 'to say that somethingoccurred by chancewill not be to give an explanation,but to deny that a general explanation is available'. Thus, there is 'no incompatibility betweensomething's occurring by chanceand its being caused',since chance is not a cause distinct from the four real causes(Woods 1992, 167). Instead, 'chanceoccurrences have the featurethat they fall underno law that holds uni- versallyor for the most part under the descriptionunder which theyare correctly said to occur by chance,though they will havesome explanation under another description'(166). -
Averroes on Psychology and the Principles of Metaphysics Richard C
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 10-1-1998 Averroes on Psychology and the Principles of Metaphysics Richard C. Taylor Marquette University, [email protected] Published version. Journal of the History of Philosophy, Vol. 36, No. 4 (October, 1998): 507-523. DOI. Copyright © 1998 Journal of the History of Philosophy, Inc. This article first appeared in Journal of the History of Philosophy 36:4 (1998), 507-523. Reprinted with permission by The oJ hns Hopkins University Press. Averroes on Psychology and the Principles of Metaphysics I RICHARD C. TAYLOR FIRST TRANSLATED FROM Arabic into Latin in the early thirteenth century, the philosophical works of Averroes were initially respected as valuable aids to understanding the true philosophy of Aristotle. William of Auvergne, Bishop of Paris and author of a philosophically astute theological synthesis of Greek and Arabic thought with Christian doctrine, openly expressed his appreciation with praise for Averroes. But by the mid-thirteenth century many of Averroes' teachings were under attack with his conceptions of human nature and separate immaterial intellect the subject of sharply focussed and heated argumentative assaults by Aquinas, Albert and others3 Their arguments were not primarily theological but rather philosophical criticisms which charged that Averroes, Drafts of this paper were presented at a conference sponsored by the International Society for the History of Arabic and Islamic Science and Philosophy at the Smithsonian Institution in Washington, DC, March 28, 1996, and at the annual meeting of the Medieval Academy of America in Toronto, Canada, April 19, 1997. I benefited from discussions of this article with Alfred Ivry, my colleagues, David B. -
Aristotle and the Privation Theory of Evil
Aristotle and the Privation Theory of Evil Jonathan J. Sanford, PhD Franciscan University of Steubenville [email protected] Though it conflicts with the standard narrative concerning the historical development of the privation theory of evil, it is nevertheless true that the notion that evil is not simply a privation but a privation of a due good has roots in Aristotle’s Metaphysics Theta. This book is Aristotle’s most complete account of being in the sense of actuality and potentiality, and its internal coherency and far reaching implications are often overlooked in commentaries on the Metaphysics, where most of the ink is spilled over books Zeta and Lambda. In this presentation I focus on Metaphysics Theta, chapter 9, draw upon some of the very fine work on this book of the Metaphysics which has been done in recent years, and try to lay out the case that a mature privation theory of evil is not simply compatible with Aristotle’s metaphysics but deployed therein and with profound implications for other areas of his thought. I. The Standard Narrative Before turning to the text of Metaphysics Theta 9, let’s consider a few features of what I identify as the standard narrative. It is Plotinus himself who emphasizes the distance of his own account from Aristotle’s when in Ennead II.4. 16, 3-8 he rejects the Aristotelian distinction between matter and privation. For Plotinus, matter itself is privation, and in Ennead I.8 matter is identified with evil. It is no secret that Aristotle maintains a notion of privation (steresis), and introduces it in Physics I.7 as one of the three principles (archai) of nature, describes its several senses in Metaphysics V.22 and examines it in the context of contrariety (enantiōsin) in 1 Metaphysics X.4. -
A Lesson from the Arcane World of the Heavenly Spheres According to Maimonides
A LESSON FROM THE ARCANE WORLD OF THE HEAVENLY SPHERES ACCORDING TO MAIMONIDES by DAVID R. BLUMENTHAL Emory Univeristy, Atlanta, GA 30322 The Teaching and the Text So that the ordinary Jew have an informed view of creation as a step toward true conviction about God, Maimonides devotes chapter three of "Hillscot yesode hattoriih" of the Mifoe Torah to an exposition of medieval astrophysics. The system he expounds has several traits that are strange to modern ears: first, it is geocentric; second, the heavenly bodies do not move by themselves in space but are embedded in transparent spheres which move; third, there is no empty space at all between these spheres; and fourth, Aristotelian physics demanded a system with circular uniform movement about a single fixed center. However, since the actually observed motions of the heavenly bodies do not fit this model, ancient and medieval astrophysicists invented a complicated series of spheres-within-spheres to account for the actual phenomena. This attempt to "save the phenomena," as Simplicius put it, seems very artificial to us, particularly since we now know it to have been a useless undertaking. We reject geocentrism, we accept the idea of space, and we are not bound by the idealist definitions of motion in Aristotelian physics. Maimonides, however, accepted all this and, as we shall see, took an important place in the extended fight over which of the explanations available to him was the correct one. 1 I. The best history of these matters remains the classic by Duhem ( 1913). Volumes I and II cover antiquity and the middle ages.