The World Explored, the World Suffered Science and tech Issue Nr. 11 October 2018(clone) - Page 24

The Centrepiece Lecture/Speech : “The World Explored, the World Suffered:The Exeter Lectures “Thank you Mr. Chairman. Ladies and Gentlemen. How does man relate to the world? What is man that he is capable of posing a further question for every answer he gives himself ? Why is the mind of man so restless? Thanks to science we know why the sea is restless. Indeed the behavior of all the other elements, earth, air, and fire have also been captured in our observations and equations. Science in this very restless century has explored the outer regions of the heavens and the inner structures of the smallest particles in the Universe: particles that are invisible to the human eye. However, in a series of operations reminiscent of the unpacking of a sequence of imbedded Russian dolls, it looks to me as if an inevitable limit has been encountered even for the eye equipped with various forms of microscopes and telescopes. If this is true, does this signal that we have come to a resting point in Science especially insofar as the exploration of the Natural physical world is concerned? Are we detecting a winding down of the activity that occupied the geniuses of Einstein and Bohr? Have the microscopes being packed and moved off to other kinds of laboratories for the study of other kinds of things? Will we now be eagerly awaiting the results from clinical laboratories whose experiments save lives? The Frontiers of Science may have been moved to Chemistry, Biology, Medicine and the Human Genome, but the methodology is the same. Penetrate the phenomenon, reduce it to its smallest components and measure these in a myriad of ways. What will the result of all this activity be, ladies and gentlemen? Will we find a gene that explains my tendency to eat porridge in the mornings or will I read a book one day that tells me that it has now been established that mankind uses all his genes in his choice and eating of porridge? Dr. Sutton in his lecture last year attempted to map out the transformations in our intellectual landscape brought about by Science. He reviewed the developments of science in this century and arrived at the conclusion that though we have only completed 70 years of the cycle, this century may well come to be known by historians as He might that is see our nation states as natural organic developments of the city state, in spite of the modern experience of “alienation” by many of the inhabitants of concrete and technological jungles. It has been argued earlier in this series of lectures that Kant has a claim to be called a “Hylomorphic” philosopher whose philosophy embodies many Aristotelian assumptions. Kant, in this spirit, argued in favour of a progress of mankind toward a final kingdom of ends, thus supporting Aristotle’s idea of the “naturalness” of actualisation processes. This idea of a teleological process moving to an end was of course called into question by the events of the terrible twentieth century. Aristotelian naturalism could then be seen as the foundation for the telos of this march of progress that according to Kant is the very Cosmopolitanism that Aristotle might have thought too large to govern. It should be pointed out however that the Cosmopolitanism of the Greek Cynics and the Cosmopolitanism of Kant are very different prospects. The latter does not necessarily entail the dissolution or withering away of the nation state. The nation state for Kant and perh ́ȁɥѽѱձݕͅхѡ݅Ѽѡѥ)-аѕɕѥ䰁݅́ѡ ͵хͽȁɽ/ٹ͉ɜq ͵хtQ) ͵хѥ́ٔȁ́ͥѡɥѥ́ѥ́MɗéɅ兰Y)́́ݡ)́5́ձəɴЁͽݡЁɅ䰁ѡMɕݽɱх)́ݔ܁/ٹ͉ɜ݅́ЁAͥѡЁ͕ѼЁѡѕɥݕѥѠ丁Q́́)ᅵѡՍѥ͔聄ɕЁ͕Օѡх䁅ѥ́ѡɵ)ѥхє聄хɅѥȁɕٕɽѡɅѥѡQѽ-́ѡЁձɽѡѠ)ѼѡѠ丁%ɵɍյх̰ݕٕȰѡ䁡́ɕɭх她ݕ)ɕեɥ݅ȁ͍ͥٔѼѡɕѕ́ѕɡ́՝ѥѡЁѡ䁅́ɽչ)ѥչͥЁѡɥ䁕ѥ䁥ɔ ͵хݽɱQ̰͔́)ͅɥ䁕хѡݥѡɥ݅䁽ȁ͔ѡѥхєѡЁЁѡɕͥѽ䁽չѥ)ɝͅѥՍѥչѥ́ͅ䁙ȁѡݕѡ)Qɔѡхєȁɥѽѱ́Ʌ丁]܁ɕխAѿéIՉȁѕѥѼ)ѥչѡхїuͥ́ЁѥєхїtQ́ɥЁɥѕ́Ѽѡձѥє)ѡхєݡ͕́́ՙ丁AѿéIՉ݅́ɥѕȁЁѡͥЁѡ)́ѠɍɅѥձȁAѼѠѡ͔ɵ́ɕݕɔᅵ́ѡ)٥́ѡ٥䁥ݡѡȁݽձЁѡձѡѡȸAѿéͽѥ݅́Ѽɔѡ)ɥхє́ѕ͔ԁɕՕɥЁɵ́ɕձѡͽ)̰ձѡ݅ɥȁ̰ձѡɥ̰ձѡȁ́ձɅЁݡ)ɕɕ͕́̀䁡͕]Ѡѡɽͅѡ́Սɔѡ́́х)ͥɅѥѥ͍ͥAѼ́ݔ܁ٕ́ѡɽՍѥٔ́ѡ䁑Ё͕Ѽ)ɔ́хЁ́́ՕɥЁɕ̰ɽ䁉͔ѡ䁑ЁٔѡѥѼ)ѥєЁѡٕ́ͅ丁%́IՉѡ ̰ѡձ́ɔͽ̰ѡ)͕́́݅ɥ́ݡ͔չѥЁ́Ѽхѕɹɑȁɽѕɹ)ѡɕаѡݕȁ͕́́ѡɽՍѥ̸ٔAѼЁ́Ѡͽ́Ѽͽٔѡ)ɽѡչ䁽ѡ丁ɥѽѱ́ЁЁѡ́ͽѥѕɽ͕́ѡЁͽ)͕͡ձٽٕձѡɅѥ䁥ѥ䁥ɑݥѠɥѥQ)ɥѥ́եЁ٥ս́ͥѥ́եɕ͕́Օѡɥѡ)5)]͡ձȁѡЁɥѽѱѕٕȀɕЁѥѥ́ɽѡٕɹ́ѡ)٥͕ݽɱ͕Օѱͅ܁ѡɅѥѡɥՅѥѥ́ݡ)ݕɔЁхɥѥ䁥Mфɥѽѱ٥ݕхɕ́́ɍٔ݅ɥȁ)ͽ䰁ٕՉѕѼAѽɅѡ%ѡݽձɽ䁹Ёչхѡ)ѥ镹́ՙѱѼɵЁѡɍ́ɅʹѼȁᅵɕͽ́مՔ)ѡɽ՝Ёѡչ丁%չѥ́ѡ́ݡݕȁչѥՅ䁉ݕɅ)ɍ̰ѡMɅѕ́ɕ䁍͕ͥ]́MɅѕ́ѡɅ́)݅́ɥѡɍ́ݕɔՕѥ́ݡɍձѕѡɅ٥ѡյȸѡ̰)ݥѠ́չ䁽ѥ镹̀х̤݅́ɽ䁥ѡ́ɥѽѱѽ͵)ѡɥѡѼɅєѥٕ́ѥ镹́݅́ɽѡ)ѥմͥ锁ȁѡɥѼչѥѥٕ丁Qɔх݅́ɥ͡ѡɥЁ)ɅѥݕѡɅ́ѡɍ̸%ѡЁѡ͔́ɥѽѱɥٕЁѡͥ)ѡЁ䁄хєݥѠɝ́ݽձхѡЁѥ́ȁѡЁͅѥ͙ѽ)ѥ!ɔɔ́ɝյ