By G.M. Mes

In recommending a booklet like this, one is tempted to fall again on cliches resembling 'brilliant insights', 'original perspectives', and so forth. The origina­ lity of this ebook is on a special airplane. the matter of topic and item has been important to Western philo­ sophic pondering no less than because the time of Descartes. quite a bit in order that many scholars of philosophy see it because the philosophical challenge. In his Mundus Cognobilis and Mundus Causalis Mr. Mes bargains an ontological-epistemological view, the originality of which is composed accurately within the incontrovertible fact that it's not an innovation. really, it seeks to place 'in order' the weather already to hand in the sort of manner as to teach the subject-object paradox to be non-existent the place it sort of feels to be major and trivial the place it relatively does ensue. He has a brand new and fascinating viewpoint either on what 'materialism' may possibly suggest and on how a 'scientific' view of the realm should be built. 'Energy-patterns' come to be explanatory ulti­ associates, even if there's no attempt to reach at any type of final meta­ physics.

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N. Findlay means by the 'inauthenticity' of bodily phenomena. But (reverting to our own point of view) the interesting thing here is that the way we are aware of the cube is not 'inauthentic'. It merely becomes inauthentic when we take it for granted that 'as we see it' must be 'as it is'. We are certainly aware of an authentic 'translation' of the cube (whatever it is) into the spatial context of our world-image. To call it inauthentic is like saying that the official translation of the Bible is inauthentic because it is not at all like what has been translated.

And how, on this general basis (considered to be almost axiomatic) can one explain the elasticity in a garter or, more impossible still, the structure of the new 'plastic with a memory' which, when deformed under heat and cooled off, keeps its new shape but, when reheated, even years afterwards, regains its old outlines? What sort of 'balance' would that have to imply? Looking in another direction we find the thermodynamic theory of heat which, in order to keep the law of the conservation of energy in working order, has to explain 'heat' as the kinetic energy of the atoms or particles that fly around within the 'shape' of solid things (in analogy with what, in Boyle's law, makes such glorious sense for gasses).

Hence it can neither change shape nor permit penetration without the use of external force. This 'matter', however, turns out to be unvisualisable. Only its effect can be imagined, not its substance. We can see surfaces but solidity has nothing to do with surfaces except in that it hides behind them. (No wonder, therefore, that Locke made it the first, primary quality of 'material things'). His mundus causalis provides the materialist only with what he knows as surfaces (visual and tactile) and, whatever he tries, he cannot demonstrate the matter contents of solidity without entering its substance, either in fact or in his imagination.

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