An analysis of the models of galactic gaseous coronae leads to the conclusion that for understand... more An analysis of the models of galactic gaseous coronae leads to the conclusion that for understanding and explaining the hydrodynamic processes in the corona multi-dimensional numerical modelling is required. The three-dimensional gasdynamic numerical algorithm developed by the author enabled to construct some different models of the gaseous corona of our Galaxy.
We analyze the distribution of Abell clusters of galaxies to study the regularity of the superclu... more We analyze the distribution of Abell clusters of galaxies to study the regularity of the supercluster-void network. We apply a new method, the regularity periodogram, that is sensitive to the geometry of the location of clusters, and measure the regularity of the network. We find that the supercluster-void network resembles a cubic lattice over the entire volume considered (out to the distance of 350 h −1 Mpc). The distribution of clusters in rich superclusters is not isotropic: it is periodic along a cubic lattice approximately aligned with the supergalactic coordinates S GX, S GY, S GZ. This large-scale inhomogeneity does not contradict recent CMB data, but its theoretical explanation remains a challenge.
Acta Baltica Historiae et Philosophiae Scientiarum, 2016
in the era of charles sanders Peirce, cosmology was similar to philosophy that was still aspiring... more in the era of charles sanders Peirce, cosmology was similar to philosophy that was still aspiring to be scientific. Peirce, having worked as an astrophysicist, supported cosmology's strive towards science. in cosmology, one often relies on knowledge different from everyday knowledge: such knowledge is very general and is situated on the boundaries of what is known; it is very difficult to ascertain it empirically. After Karl Popper, a realist may distinguish between subjective and objective knowledge but this distinction does not suffice for cosmology. A pragmaticist following Peirce could distinguish knowledge about real ideas, which could be termed i-knowledge. this could mean being made party to or being grasped by real ideas functioning outside ourselves. expressing all i-knowledge as propositional knowledge is difficult. However, non-propositional i-knowledge can sometimes be expressed as principles or paradoxically.
Teesid Me keskendume sellele osale makrokosmosest, mida päriskosmoses ei ole ja mis omab mõtet ko... more Teesid Me keskendume sellele osale makrokosmosest, mida päriskosmoses ei ole ja mis omab mõtet koos inimesega, nt taevas ja põrgu. Peamiselt käsitleme Briti uusaegset mõtlemist tänapäevase teaduse alguse perioodist (1650-1750). Uusaegses mõtlemises on palju keskajast pärinevat ja mõneti on see isegi olulisem, kui teaduslik mõtlemine, mis alles hakkab tekkima. Makrokosmiliste ja teoloogiliste arutelude juures kasutati tollal sageli täppisteaduslikku meetodit. Loodeti, et inimese mõistus on võimeline välja selgitama asjade olemuse, nii nagu Johannes Kepler oli võimeline välja rehkendama planeetide asukoha.
Assurbanipal 668-631 Hilisbabüloonia (Kaldea) 626-539 Nebukadnetsar II 604-562 Pärsia periood (Ah... more Assurbanipal 668-631 Hilisbabüloonia (Kaldea) 626-539 Nebukadnetsar II 604-562 Pärsia periood (Ahhemeniidid) 539-331 Makedoonia periood (Seleukiidid)
If religion and science are discussed, they are mostly presented either in opposition or in dialo... more If religion and science are discussed, they are mostly presented either in opposition or in dialogue. People usually tend to think that ‘religiosity in science’ usually refers either to scientists who are followers of some religion, novel forms of religions, or the anarchistic view of science. In the current paper, this term is not used in any of these meanings. In comparison with the concept of science, the concept of religion is even more unclear and context-sensitive, including sometimes also the so-called civil religion. This paper is based on the stance that the notion of religion can be defined without relying on belief into gods or a supernatural force. Different religions may be alike in their religiosity. If we define religiosity as certain kinds of beliefs and believing, we might find it outside religions, even in science. The concept of religiosity, as used in social philosophy, can also be applied in the study of science, albeit in a slightly different way, as we can fin...
The concept of civil religion, as used in social philosophy, can also be applied in the study of ... more The concept of civil religion, as used in social philosophy, can also be applied in the study of science in a slightly different way, as we can find unperceived religious attitudes in trusting beliefs and feelings of sanctity among scientists. Such reactions evoke the use of questionable argumentation in the struggle against pseudo-sciences, spawning contextual demagogy in scientific propaganda. Recognising civil religion in science enables us to distinguish disciplines in which religiosity is a misleading phenomenon (e.g. physics) from others that are based on religious convictions (e.g. astrology). Religiosity in science can be analysed via multidimensional scales of religiosity. Using pragmatist ideology, scientists could retain their devotion to cognizing reality without deviating into civil religion.
What does it feel like to be stupid? The question has at least three non‐ exclusive aspects. Leav... more What does it feel like to be stupid? The question has at least three non‐ exclusive aspects. Leaving aside all other important problems and considering stupidity as the deficiency of knowledge, I ask: what do I feel like if I truly am stupid and what do I think when such a situation has come about? Finally, I propose a solution to the initial problem of what it feels like to be stupid:“As soon as I feel myself to be wise, I am in fact truly stupid.” Of course, it is stupid to present such a claim, for it says nothing Socrates did not say about 2400 years ago. If I know what it feels like to be wise, then I know what it feels like to be stupid. Scientists may still learn from theologians important things. For instance, they may learn how to use concepts of sin or humility. Perhaps they should regret their stupidity and confess. Maybe then, we may find a new way of cognition for western scientists, maybe like to Mahayāna
The word myth represents the area of reference that is claimed as their own by folkloristic, anth... more The word myth represents the area of reference that is claimed as their own by folkloristic, anthropology, sociology, psychoanalysis, as well as philosophy, religion, and the fine arts. It is hard to define myth, as it is not reducible to a text; yet it cannot be left undefined either. Thence, it seems that myth can satisfactorily be explained only by itself. Here we can see an analogy to the classical physics, where the value of a certain characteristic must sometimes be calculated formally by the other characteristics, although it exists independently from these other characteristics – e.g. calculate the mass of a body by force and acceleration. Yet, in quantum mechanics we have an opportunity to calculate physical characteristics via themselves, using their eigenfunctions. This gives birth to an idea to explain myth via itself, using formalism similar to that of quantum mechanics. This article tries to find analogies between quantum mechanics and mythology, using as an analogy to...
C. S. Peirce puudis realistlikule pragmatismile tuginedes usna edukalt valja tootada vahendeid to... more C. S. Peirce puudis realistlikule pragmatismile tuginedes usna edukalt valja tootada vahendeid tollal veel kujunemisjargus olevate teaduste tarbeks – nt sumboolne loogika, semiootika ja kosmoloogia. Peirce’i kosmoloogia on moneti teenimatult varju jaanud vorreldes ta saavutustega nt semiootikas voi loogikas. Kuigi tolle ajastu kosmoloogia oli pigem metafuusika kui fuusika, peaks arvesse votma, et Peirce on tootanud ka astrofuusikuna ja tal peaaegu voimatu valtida kokkupuudet kosmoloogiliste probleemidega. Peirce’i kosmoloogia kasitlemisel tekib oht terminit „teadmine“ ekvivookselt kasutada ja selle valtimiseks tuleb vahet teha erinevatel teadmise tuupidel. Kosmoloogias laheb sageli tarvis selliseid teadmisi, mis on upris eriparased: need on vaga uldised ja paiknevad teadaoleva piiridel, neid on vaga raske kinnitada kogemusega ning neist voib olla raske isegi selgesti moelda, sest inimlik motlemine voib kosmoloogiliste kategooriatega tegelemiseks olla vahesobiv. Sellist teadmist voik...
Pasaulietinės religijos sąvoka, vartojama socialinėje filosofijoje, taip pat gali būti šiek tiek ... more Pasaulietinės religijos sąvoka, vartojama socialinėje filosofijoje, taip pat gali būti šiek tiek kitaip pritaikyta ir mokslo analizei, nes tarp mokslininkų galime aptikti nepastebėtų religinių nuostatų, kaip antai pasitikėjimo nuomone ar šventumo pajauta. Tokios nuostatos žadina abejotinos argumentacijos vartojimą kovojant prieš pseudomokslus, skatina kontekstinę demagogiją mokslinėje propagandoje. Pasaulietinės religijos moksle pripažinimas leistų atskirti disciplinas, kuriose religiškumas yra klaidinantis reiškinys (pvz., fizika), nuo tų, kurios yra pagrįstos religiniais įsitikinimais (pvz., astrologija). Religiškumą moksle galima tyrinėti pasitelkiant daugiamates religiškumo skales. Remdamiesi pragmatizmo ideologija, mokslininkaigalėtų išsaugoti savo ištikimybę tikrovės pažinimui, išvengdami nukrypimo į pasaulietinę religiją.Pagrindiniai žodžiai: įsitikinimai, religiškumo matmenys, civilinė religija, mokslo filosofija, religiškumas moksle.Unperceived Civil Religion in ScienceEnn ...
Searching for common ground in philosophy, science and theology, it seems to us that it would be ... more Searching for common ground in philosophy, science and theology, it seems to us that it would be reasonable to maintain the position of realistic pragmatism that Charles Sanders Peirce had called pragmaticism. In the pragmaticist manner, we typify the knowledge and select the types of knowledge that might be useful for understanding the problems that are of interest to us. We pose a question of how it would be possible to obtain practically useful information about reality, first from the perspective of natural sciences, and then from that of theology; that is, to diversify the ways of knowledge and just maybe, to move toward a productive dialogue between science and religion.
Searching for common ground in philosophy, science and theology, it seems to us that it would be ... more Searching for common ground in philosophy, science and theology, it seems to us that it would be reasonable to maintain the position of realistic pragmatism that Charles Sanders Peirce had called pragmaticism. In the pragmaticist manner, we typify the knowledge and select the types of knowledge that might be useful for understanding the problems that are of interest to us. We pose a question of how it would be possible to obtain practically useful information about reality, first from the perspective of natural sciences, and then from that of theology; that is, to diversify the ways of knowledge and just maybe, to move toward a productive dialogue between science and religion.
What does it feel like to be stupid? The question has at least three nonexclusive aspects. Leavin... more What does it feel like to be stupid? The question has at least three nonexclusive aspects. Leaving aside all other important problems and considering stupidity as the deficiency of knowledge,
An analysis of the models of galactic gaseous coronae leads to the conclusion that for understand... more An analysis of the models of galactic gaseous coronae leads to the conclusion that for understanding and explaining the hydrodynamic processes in the corona multi-dimensional numerical modelling is required. The three-dimensional gasdynamic numerical algorithm developed by the author enabled to construct some different models of the gaseous corona of our Galaxy.
We analyze the distribution of Abell clusters of galaxies to study the regularity of the superclu... more We analyze the distribution of Abell clusters of galaxies to study the regularity of the supercluster-void network. We apply a new method, the regularity periodogram, that is sensitive to the geometry of the location of clusters, and measure the regularity of the network. We find that the supercluster-void network resembles a cubic lattice over the entire volume considered (out to the distance of 350 h −1 Mpc). The distribution of clusters in rich superclusters is not isotropic: it is periodic along a cubic lattice approximately aligned with the supergalactic coordinates S GX, S GY, S GZ. This large-scale inhomogeneity does not contradict recent CMB data, but its theoretical explanation remains a challenge.
Acta Baltica Historiae et Philosophiae Scientiarum, 2016
in the era of charles sanders Peirce, cosmology was similar to philosophy that was still aspiring... more in the era of charles sanders Peirce, cosmology was similar to philosophy that was still aspiring to be scientific. Peirce, having worked as an astrophysicist, supported cosmology's strive towards science. in cosmology, one often relies on knowledge different from everyday knowledge: such knowledge is very general and is situated on the boundaries of what is known; it is very difficult to ascertain it empirically. After Karl Popper, a realist may distinguish between subjective and objective knowledge but this distinction does not suffice for cosmology. A pragmaticist following Peirce could distinguish knowledge about real ideas, which could be termed i-knowledge. this could mean being made party to or being grasped by real ideas functioning outside ourselves. expressing all i-knowledge as propositional knowledge is difficult. However, non-propositional i-knowledge can sometimes be expressed as principles or paradoxically.
Teesid Me keskendume sellele osale makrokosmosest, mida päriskosmoses ei ole ja mis omab mõtet ko... more Teesid Me keskendume sellele osale makrokosmosest, mida päriskosmoses ei ole ja mis omab mõtet koos inimesega, nt taevas ja põrgu. Peamiselt käsitleme Briti uusaegset mõtlemist tänapäevase teaduse alguse perioodist (1650-1750). Uusaegses mõtlemises on palju keskajast pärinevat ja mõneti on see isegi olulisem, kui teaduslik mõtlemine, mis alles hakkab tekkima. Makrokosmiliste ja teoloogiliste arutelude juures kasutati tollal sageli täppisteaduslikku meetodit. Loodeti, et inimese mõistus on võimeline välja selgitama asjade olemuse, nii nagu Johannes Kepler oli võimeline välja rehkendama planeetide asukoha.
Assurbanipal 668-631 Hilisbabüloonia (Kaldea) 626-539 Nebukadnetsar II 604-562 Pärsia periood (Ah... more Assurbanipal 668-631 Hilisbabüloonia (Kaldea) 626-539 Nebukadnetsar II 604-562 Pärsia periood (Ahhemeniidid) 539-331 Makedoonia periood (Seleukiidid)
If religion and science are discussed, they are mostly presented either in opposition or in dialo... more If religion and science are discussed, they are mostly presented either in opposition or in dialogue. People usually tend to think that ‘religiosity in science’ usually refers either to scientists who are followers of some religion, novel forms of religions, or the anarchistic view of science. In the current paper, this term is not used in any of these meanings. In comparison with the concept of science, the concept of religion is even more unclear and context-sensitive, including sometimes also the so-called civil religion. This paper is based on the stance that the notion of religion can be defined without relying on belief into gods or a supernatural force. Different religions may be alike in their religiosity. If we define religiosity as certain kinds of beliefs and believing, we might find it outside religions, even in science. The concept of religiosity, as used in social philosophy, can also be applied in the study of science, albeit in a slightly different way, as we can fin...
The concept of civil religion, as used in social philosophy, can also be applied in the study of ... more The concept of civil religion, as used in social philosophy, can also be applied in the study of science in a slightly different way, as we can find unperceived religious attitudes in trusting beliefs and feelings of sanctity among scientists. Such reactions evoke the use of questionable argumentation in the struggle against pseudo-sciences, spawning contextual demagogy in scientific propaganda. Recognising civil religion in science enables us to distinguish disciplines in which religiosity is a misleading phenomenon (e.g. physics) from others that are based on religious convictions (e.g. astrology). Religiosity in science can be analysed via multidimensional scales of religiosity. Using pragmatist ideology, scientists could retain their devotion to cognizing reality without deviating into civil religion.
What does it feel like to be stupid? The question has at least three non‐ exclusive aspects. Leav... more What does it feel like to be stupid? The question has at least three non‐ exclusive aspects. Leaving aside all other important problems and considering stupidity as the deficiency of knowledge, I ask: what do I feel like if I truly am stupid and what do I think when such a situation has come about? Finally, I propose a solution to the initial problem of what it feels like to be stupid:“As soon as I feel myself to be wise, I am in fact truly stupid.” Of course, it is stupid to present such a claim, for it says nothing Socrates did not say about 2400 years ago. If I know what it feels like to be wise, then I know what it feels like to be stupid. Scientists may still learn from theologians important things. For instance, they may learn how to use concepts of sin or humility. Perhaps they should regret their stupidity and confess. Maybe then, we may find a new way of cognition for western scientists, maybe like to Mahayāna
The word myth represents the area of reference that is claimed as their own by folkloristic, anth... more The word myth represents the area of reference that is claimed as their own by folkloristic, anthropology, sociology, psychoanalysis, as well as philosophy, religion, and the fine arts. It is hard to define myth, as it is not reducible to a text; yet it cannot be left undefined either. Thence, it seems that myth can satisfactorily be explained only by itself. Here we can see an analogy to the classical physics, where the value of a certain characteristic must sometimes be calculated formally by the other characteristics, although it exists independently from these other characteristics – e.g. calculate the mass of a body by force and acceleration. Yet, in quantum mechanics we have an opportunity to calculate physical characteristics via themselves, using their eigenfunctions. This gives birth to an idea to explain myth via itself, using formalism similar to that of quantum mechanics. This article tries to find analogies between quantum mechanics and mythology, using as an analogy to...
C. S. Peirce puudis realistlikule pragmatismile tuginedes usna edukalt valja tootada vahendeid to... more C. S. Peirce puudis realistlikule pragmatismile tuginedes usna edukalt valja tootada vahendeid tollal veel kujunemisjargus olevate teaduste tarbeks – nt sumboolne loogika, semiootika ja kosmoloogia. Peirce’i kosmoloogia on moneti teenimatult varju jaanud vorreldes ta saavutustega nt semiootikas voi loogikas. Kuigi tolle ajastu kosmoloogia oli pigem metafuusika kui fuusika, peaks arvesse votma, et Peirce on tootanud ka astrofuusikuna ja tal peaaegu voimatu valtida kokkupuudet kosmoloogiliste probleemidega. Peirce’i kosmoloogia kasitlemisel tekib oht terminit „teadmine“ ekvivookselt kasutada ja selle valtimiseks tuleb vahet teha erinevatel teadmise tuupidel. Kosmoloogias laheb sageli tarvis selliseid teadmisi, mis on upris eriparased: need on vaga uldised ja paiknevad teadaoleva piiridel, neid on vaga raske kinnitada kogemusega ning neist voib olla raske isegi selgesti moelda, sest inimlik motlemine voib kosmoloogiliste kategooriatega tegelemiseks olla vahesobiv. Sellist teadmist voik...
Pasaulietinės religijos sąvoka, vartojama socialinėje filosofijoje, taip pat gali būti šiek tiek ... more Pasaulietinės religijos sąvoka, vartojama socialinėje filosofijoje, taip pat gali būti šiek tiek kitaip pritaikyta ir mokslo analizei, nes tarp mokslininkų galime aptikti nepastebėtų religinių nuostatų, kaip antai pasitikėjimo nuomone ar šventumo pajauta. Tokios nuostatos žadina abejotinos argumentacijos vartojimą kovojant prieš pseudomokslus, skatina kontekstinę demagogiją mokslinėje propagandoje. Pasaulietinės religijos moksle pripažinimas leistų atskirti disciplinas, kuriose religiškumas yra klaidinantis reiškinys (pvz., fizika), nuo tų, kurios yra pagrįstos religiniais įsitikinimais (pvz., astrologija). Religiškumą moksle galima tyrinėti pasitelkiant daugiamates religiškumo skales. Remdamiesi pragmatizmo ideologija, mokslininkaigalėtų išsaugoti savo ištikimybę tikrovės pažinimui, išvengdami nukrypimo į pasaulietinę religiją.Pagrindiniai žodžiai: įsitikinimai, religiškumo matmenys, civilinė religija, mokslo filosofija, religiškumas moksle.Unperceived Civil Religion in ScienceEnn ...
Searching for common ground in philosophy, science and theology, it seems to us that it would be ... more Searching for common ground in philosophy, science and theology, it seems to us that it would be reasonable to maintain the position of realistic pragmatism that Charles Sanders Peirce had called pragmaticism. In the pragmaticist manner, we typify the knowledge and select the types of knowledge that might be useful for understanding the problems that are of interest to us. We pose a question of how it would be possible to obtain practically useful information about reality, first from the perspective of natural sciences, and then from that of theology; that is, to diversify the ways of knowledge and just maybe, to move toward a productive dialogue between science and religion.
Searching for common ground in philosophy, science and theology, it seems to us that it would be ... more Searching for common ground in philosophy, science and theology, it seems to us that it would be reasonable to maintain the position of realistic pragmatism that Charles Sanders Peirce had called pragmaticism. In the pragmaticist manner, we typify the knowledge and select the types of knowledge that might be useful for understanding the problems that are of interest to us. We pose a question of how it would be possible to obtain practically useful information about reality, first from the perspective of natural sciences, and then from that of theology; that is, to diversify the ways of knowledge and just maybe, to move toward a productive dialogue between science and religion.
What does it feel like to be stupid? The question has at least three nonexclusive aspects. Leavin... more What does it feel like to be stupid? The question has at least three nonexclusive aspects. Leaving aside all other important problems and considering stupidity as the deficiency of knowledge,
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