Theological Science and the Thoughts of Ernst Cassirer
Ernst Cassirer (1874 -1945) is famous for his work on the philosophy of symbolism. (click) His major writing is found in his three-volume book, Philosophy of Symbolic Forms. He s
tudied the writings of Nicholas of Cusa and agreed that the actual world cannot be known. But, by using precisely defined (and related) symbols, Cassirer says that man can develop realities by perceiving and reasoning. Cassirer was one of many linguists who concluded in the 1920s that sense data are primarily symbolic. Thus, Cassirer would chuckle at those scientists and mathematicians who say that knowledge about the universe can be completed.
Before Cassirer died, in 1943 he wrote a paper about the debate between Newton and Leibniz. In this debate, Samuel Clark, a theologian, would represent Newton. The 1943 paper was published in The Philosophical Review, 52. (click) In this paper, Cassirer discusses the differences between Newton and Leibniz on the subjects --- mathematical calculus, space, and time. Leibniz’s infinitesimal calculus and Newton’s fluxions were found to be correct, even though the infinitesimal calculus became more popular. However, the meanings of space and time of Newton and Leibniz were different at the time of the debate. To Newton, the concepts space and time become absolutes. On the other hand, Leibniz says that space is the ‘order of coexistences;’ and time is the ‘order of successions.’
When Einstein announced his relativity theory in 1905, Newton’s meanings of space and time were destroyed. But, Leibniz’s meanings of space and time were not accepted in 1905 by the physicists and are still not being considered in 2008.
My 2006 book on a scientific proof of God applies Leibniz’s Monadology, which is a world of spirits and Leibniz’s meanings of space and time.
How long are the people of the USA going to accept the godless world proposed by the school of physics and the immoral human behaviors that go with a godless world?
tudied the writings of Nicholas of Cusa and agreed that the actual world cannot be known. But, by using precisely defined (and related) symbols, Cassirer says that man can develop realities by perceiving and reasoning. Cassirer was one of many linguists who concluded in the 1920s that sense data are primarily symbolic. Thus, Cassirer would chuckle at those scientists and mathematicians who say that knowledge about the universe can be completed.Before Cassirer died, in 1943 he wrote a paper about the debate between Newton and Leibniz. In this debate, Samuel Clark, a theologian, would represent Newton. The 1943 paper was published in The Philosophical Review, 52. (click) In this paper, Cassirer discusses the differences between Newton and Leibniz on the subjects --- mathematical calculus, space, and time. Leibniz’s infinitesimal calculus and Newton’s fluxions were found to be correct, even though the infinitesimal calculus became more popular. However, the meanings of space and time of Newton and Leibniz were different at the time of the debate. To Newton, the concepts space and time become absolutes. On the other hand, Leibniz says that space is the ‘order of coexistences;’ and time is the ‘order of successions.’
When Einstein announced his relativity theory in 1905, Newton’s meanings of space and time were destroyed. But, Leibniz’s meanings of space and time were not accepted in 1905 by the physicists and are still not being considered in 2008.
My 2006 book on a scientific proof of God applies Leibniz’s Monadology, which is a world of spirits and Leibniz’s meanings of space and time.
How long are the people of the USA going to accept the godless world proposed by the school of physics and the immoral human behaviors that go with a godless world?
posted by George Shollenberger @ 10:32 AM
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