The Physics of Bodies in Real and Imaginary Spaces attempts to assess basic phenomena such as space, mass, velocity, energy, and momentum based on what nature reveals to us, and propose explanations for why the world behaves as it does. It begins by discussing how the evolution of numbers and number systems has expanded our awareness of the physics occurring around us. It talks about the initial connection between numbers and objects, and discusses how providing closure for mathematical operations such as addition, subtraction, multiplication and division expanded number systems with numbers that initially seemed abstract, but were later found to have physical significance. Using this model, The Physics of Bodies in Real and Imaginary Spaces proposes that the existence of imaginary numbers implies that a physical realm built of imaginary numbers complements the real world made of real numbers that we take for granted as the entire world. It proposes that the universe is made of real space that it calls the apparent world, and imaginary space that it calls the hidden world. From this premise, it describes the coordinate systems that define each space and how the spaces relate to each other. The Physics of Bodies in Real and Imaginary Spaces talks about apparent (real) world mass and its connection to the hidden (imaginary) world through a constant hidden world velocity it possesses. It shows how using velocities that have both apparent world and hidden world components naturally produce expressions of relativistic concepts such as length contraction and time dilation. Finally, The Physics of Bodies in Real and Imaginary Spaces considers the likely properties of hidden (imaginary) world mass and shows that hidden world mass particles moving within the hidden world project momentum into the apparent world. It suggests how the momentum projected into the real world by the imaginary mass moving in the hidden world could be the electromagnetic radiation seen in the apparent world.

The Physics of Imaginary Objects, in fifteen stories and a novella, offers a very different kind of short fiction, blending story with verse to evoke fantasy, allegory, metaphor, love, body, mind, and nearly every sensory perception. Weaving in and out of the space that connects life and death in mysterious ways, these texts use carefully honed language that suggests a newfound spirituality.

In this first book-length treatment of Descartes' important and influential natural philosophy, Daniel Garber is principally concerned with Descartes' accounts of matter and motion—the joint between Descartes' philosophical and scientific interests. These accounts constitute the point at which the metaphysical doctrines on God, the soul, and body, developed in writings like the Meditations, give rise to physical conclusions regarding atoms, vacua, and the laws that matter in motion must obey. Garber achieves a philosophically rigorous reading of Descartes that is sensitive to the historical and intellectual context in which he wrote. What emerges is a novel view of this familiar figure, at once unexpected and truer to the historical Descartes. The book begins with a discussion of Descartes' intellectual development and the larger project that frames his natural philosophy, the complete reform of all the sciences. After this introduction Garber thoroughly examines various aspects of Descartes' physics: the notion of body and its identification with extension; Descartes' rejection of the substantial forms of the scholastics; his relation to the atomistic tradition of atoms and the void; the concept of motion and the laws of motion, including Descartes' conservation principle, his laws of the persistence of motion, and his collision law; and the grounding of his laws in God.

This book presents a novel account of the human temporal dimension called the “human temporality” and develops a special mathematical formalism for describing such an object as the human mind. One of the characteristic features of the human mind is its temporal extent. For objects of physical reality, only the present exists, which may be conceived as a point-like moment in time. In the human temporality, the past retained in the memory, the imaginary future, and the present coexist and are closely intertwined and impact one another. This book focuses on one of the fragments of the human temporality called the complex present. A detailed analysis of the classical and modern concepts has enabled the authors to put forward the idea of the multi-component structure of the present. For the concept of the complex present, the authors proposed a novel account that involves a qualitative description and a special mathematical formalism. This formalism takes into account human goal-oriented behavior and uncertainty in human perception. The present book can be interesting for theoreticians, physicists dealing with modeling systems where the human factor plays a crucial role, philosophers who are interested in applying philosophical concepts to constructing mathematical models, and psychologists whose research is related to modeling mental processes.

This book explores the notions of space and extension of major early modern empiricist philosophers, especially Locke, Berkeley, Hume, and Condillac. While space is a central and challenging issue for early modern empiricists, literature on this topic is sparse. This collection shows the diversity and problematic unity of empiricist views of space. Despite their common attention to the content of sensorial experience and to the analytical method, empiricist theories of space vary widely both in the way of approaching the issue and in the result of their investigation. However, by recasting the questions and examining the conceptual shifts, we see the emergence of a programmatic core, common to what the authors discuss. The introductory chapter describes this variety and its common core. The other contributions provide more specific perspectives on the issue of space within the philosophical literature. This book offers a unique overview of the early modern understanding of these issues, of interest to historians of early modern philosophy, historians and philosophers of science, historians of ideas, and all readers who want to expand their knowledge of the empiricist tradition.

Edward Grant describes the extraordinary range of themes, ideas, and arguments that constituted scholastic cosmology for approximately five hundred years, from around 1200 to 1700. Primary emphasis is placed on the world as a whole, what might lie beyond it, and the celestial region, which extended from the Moon to the outermost convex surface of the cosmos.

This book collects the papers of the conference held in Berlin, Germany, 27-29 August 2012, on 'Space, Geometry and the Imagination from Antiquity to the Modern Age'. The conference was a joint effort by the Max Planck Institute for the History of Science (Berlin) and the Centro die Ricerca Matematica Ennio De Giorgi (Pisa).

How did early modern philosophy of space shape the modern concept of political universalism? In this book, Pablo Bustinduy persuasively argues that political universalism emerged from both the developments of Newtonian science and the formulation of the modern philosophy of the State. In the metaphysics of an open, empty, abstract and absolute space, Bustinduy suggests, the universalist project of modern politics found its logical model and foundation. There, the anxiety of a dislocated world was overcome, and the ontology of modern physics found a specific political expression that, despite being besieged by multiple crises, still animates our political imagination. By offering a political reading of early modern philosophy of space, Space and Political Universalism in Early Modern Physics and Philosophy reveals the connections between the logical development of early modern science, the contemporary elaborations of the philosophy of the State, and the historical articulations of the Westphalian system, early capitalist social formations, and the European colonial project. In doing so, it offers a powerful reflection on how we might detach democracy from the 'perilous metaphysics' of infinite space that has engendered political violence and domination, positing space as an emptiness that prevents the closure of the political itself.

Why did science emerge in the West and how did scientific values come to be regarded as the yardstick for all other forms of knowledge? Stephen Gaukroger shows just how bitterly the cognitive and cultural standing of science was contested in its early development. Rejecting the traditional picture of secularization, he argues that science in the seventeenth century emerged not in opposition to religion but rather was in many respects driven by it. Moreover, science did not present a unified picture of nature but was an unstable field of different, often locally successful but just as often incompatible, programmes. To complicate matters, much depended on attempts to reshape the persona of the natural philosopher, and distinctive new notions of objectivity and impartiality were imported into natural philosophy, changing its character radically by redefining the qualities of its practitioners. The West's sense of itself, its relation to its past, and its sense of its future, have been profoundly altered since the seventeenth century, as cognitive values generally have gradually come to be shaped around scientific ones. Science has not merely brought a new set of such values to the task of understanding the world and our place in it, but rather has completely transformed the task, redefining the goals of enquiry. This distinctive feature of the development of a scientific culture in the West marks it out from other scientifically productive cultures. In The Emergence of a Scientific Culture, Stephen Gaukroger offers a detailed and comprehensive account of the formative stages of this development—-and one which challenges the received wisdom that science was seen to be self-evidently the correct path to knowledge and that the benefits of science were immediately obvious to the disinterested observer.

In the letters contained in this book, David Bohm argues that the dominant formal, mathematical approach in physics is seriously flawed. In the 1950s and 60s, Bohm took a direction unheard of for a professor of theoretical physics: while still researching in physics, working among others with Yakir Aharanov and later Jeffrey Bub, he also spent time studying “metaphysics”—such as Hegel’s dialectics and Indian panpsychism. 50 years on, questions raised about the direction and philosophical assumptions of theoretical physics show that Bohm’s arguments still have contemporary relevance.