H.B.G. Casimir's life, interests and works are intertwined with the important developments that have taken place in physics during this century. This book was compiled by his friends and admirers in honour of his 80th birthday and concentrates mainly on Casimir's achievements in the field of physics, though without ignoring the peripheral areas of the history and philosophy of physics in which he was greatly interested. The book is divided into four parts. Part I describes Casimir's teachers, Ehrenfest, Bohr and (...) Pauli, and will be of general interest due to the key role which these physicists played in modern developments. The articles do give new facts and provide new insights into the history of modern physics. Part II consists of essays on recent developments in various areas of physics in which Casimir has taken an active interest, such as the modern concept of time, statistical foundations of electrodynamic theory and field theory. The subjects covered in Part III have been selected because of Casimir's efforts in the industrial research area of physics. They cover past, present and future expectations in research. (shrink)

It is argued that dispositional explanations are radically incomplete causal explanations that are employed when (1) a description of the stimuli is insufficient to account for the object's response and (2) not enough is known about the object to specify what its specific causal contribution is. ryle's failure to refer to the causal contribution of the organism in his account of dispositions is regarded as a serious weakness.

It is not easy for an Englishman to acquire a competent knowledge of French philosophy. For one thing there are so many French philosophers writing so many books, and for another the multiplicity of men is matched by the variety of views. In a country where a knowledge of philosophy is expected of any cultivated man, and where the flourishing of philosophy in school and university curricula is regarded as a condition of intellectual freedom, this variety is accepted as part (...) of the cultural background. Professor Bréhier's Transformation de la Philosophie Française must, even so, be of great value to French readers, because of the author's capacity-so admirably shown already in a History of Philosophy that is unquestionably the best now obtainable-to pick out what is essential in a welter of theories, arguments, and mere pronouncements. To English readers, whose knowledge of the background is necessarily limited, this book is particularly valuable, not only for the clarification it brings, but also for a bibliography that is closely related to the text. M. Bréhier observes that French philosophers of the generation that followed and criticized Durkheim, Bergson and Brunschwicg showed themselves acutely conscious of the discontinuities of things, and puritanically averse to the construction of philosophical systems. M. Bréhier, however, does not take this anti-systematic, pluralist tendency at its own valuation. French philosophy, he thinks, is in a phase that makes it comparable to medieval philosophy. It was characteristic of medieval philosophy that it comprised no individually constructed systems like those, for example, of Descartes, Leibniz, Hegel, and Schopenhauer, which have grown up and died away in Europe since the Renaissance. The main reason for this was that Christianity itself provided a common system which was never to be questioned, so that philosophers concerned themselves not with systems, for that would have led to heresy, but with particular problems. Part of M. Bréhier's parallel with modern times is that some Christians and all Marxists aim to produce the same condition. (shrink)