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Table Of Contents

2.1 Symmetries in physics
2.2 Pauli and symmetry principles
3 Theories as symbolic constructions
3.1 Where do ideas come from?
3.2 The reality of symbols
3.3 Visualizable images versus symbolic constructions
4 Complementarity beyond physics
5 The psychophysical problem
5.1 Pauli’s commitment to the mind-matter problem
5.2 Archetypes and unus mundus
5.3 Breaking the symmetry of the unus mundus
5.4 Related approaches
6 Time and nowness
6.1 From mind and matter to time
6.2 Time in fundamental physics
6.3 Time in experimental physics
6.4 Physical time and mental time
6.5 Process ontology
7 Biological evolution and random mutations
7.1 On the randomness of mutations
7.2 Epigenetic inheritance
7.3 Causal and final explanations
8 Summary and conclusions
References
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Pauli - Ideas on Mind and Matter

Pauli - Ideas on Mind and Matter

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Published by Boris Petrovic
“Symbols – in the proper sense of this term – cannot be reduced to mere
signals. Signals and symbols belong to two different universes of discourse:
a signal is a part of the physical world of being; a symbol is a part of the
human world of meaning. Signals are ‘operators’; symbols are ‘designators.’
Signals, even when understood and used as such, have nevertheless
a sort of physical or substantial being; symbols have only a functional
value.”

“Undoubtedly the idea of the unus mundus is founded on the assumption
that the multiplicity of the empirical world rests on an underlying unity,
and that not two or more fundamentally different worlds exist side by side
or are mingled with one another. Rather, everything divided and different
belongs to one and the same world, which is not the world of sense but a
postulate whose probability is vouched for by the fact that until now no
one has been able to discover a world in which the known laws of nature are
invalid. That even the psychic world, which is so extraordinarily different
from the physical world, does not have its roots outside the one cosmos
is evident from the undeniable fact that causal connections exist between
the psyche and the body which point to their underlying unitary nature.”
“The ordering and regulating factors must be placed beyond the distinction
of ‘physical’ and ‘psychic’ – as Plato’s ‘ideas’ share the notion of a
concept and of a force of nature (they create actions out of themselves).
I am very much in favor of referring to the ‘ordering’ and ‘regulating’ factors
in terms of ‘archetypes’; but then it would be inadmissible to define
them as contents of the psyche. The mentioned inner images (‘dominant
features of the collective unconscious’ after Jung) are rather psychic
manifestations of the archetypes which, however, would also have to put
forth, create, condition anything lawlike in the behavior of the corporeal
world. The laws of this world would then be the physical manifestations
of the archetypes. . . . Each law of nature should then have an inner correspondence
and vice versa, even though this is not always directly visible
today.”
“Symbols – in the proper sense of this term – cannot be reduced to mere
signals. Signals and symbols belong to two different universes of discourse:
a signal is a part of the physical world of being; a symbol is a part of the
human world of meaning. Signals are ‘operators’; symbols are ‘designators.’
Signals, even when understood and used as such, have nevertheless
a sort of physical or substantial being; symbols have only a functional
value.”

“Undoubtedly the idea of the unus mundus is founded on the assumption
that the multiplicity of the empirical world rests on an underlying unity,
and that not two or more fundamentally different worlds exist side by side
or are mingled with one another. Rather, everything divided and different
belongs to one and the same world, which is not the world of sense but a
postulate whose probability is vouched for by the fact that until now no
one has been able to discover a world in which the known laws of nature are
invalid. That even the psychic world, which is so extraordinarily different
from the physical world, does not have its roots outside the one cosmos
is evident from the undeniable fact that causal connections exist between
the psyche and the body which point to their underlying unitary nature.”
“The ordering and regulating factors must be placed beyond the distinction
of ‘physical’ and ‘psychic’ – as Plato’s ‘ideas’ share the notion of a
concept and of a force of nature (they create actions out of themselves).
I am very much in favor of referring to the ‘ordering’ and ‘regulating’ factors
in terms of ‘archetypes’; but then it would be inadmissible to define
them as contents of the psyche. The mentioned inner images (‘dominant
features of the collective unconscious’ after Jung) are rather psychic
manifestations of the archetypes which, however, would also have to put
forth, create, condition anything lawlike in the behavior of the corporeal
world. The laws of this world would then be the physical manifestations
of the archetypes. . . . Each law of nature should then have an inner correspondence
and vice versa, even though this is not always directly visible
today.”

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Categories:Types, Research, Science
Published by: Boris Petrovic on Sep 02, 2009
Copyright:Attribution Non-commercial

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08/05/2013

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