By Richard Olson (auth.), Frederick Burwick (eds.)
Frederick Burwick's modest yet entire and insightful intro duction is preface adequate to those brilliant essays within the heritage and philosophical feedback of principles. If we wish to know the way a few in quiring and clever thinkers sought to move past mechanism and vitalism, we'll locate Burwick's labors of assembling others and mirror ing on his personal half to be as stimulating as anyplace to be chanced on. And but his preliminary wary comment is true: 'approaches', no longer 'attainments'. the issues linked to clarifying 'matter' and 'form' are nonetheless past any consensus as to their resolution. much more can we realize the various types and meanings of 'form', and this is often so even for 'organic form'. That clever scientist-philosopher-engineer Lancelot legislation Whyte struggled in a spot neighboring to Burwick's, and his essay of thirty years in the past may be a scientist's preface to Burwick and his colleagues: see Whyte'S accessory on shape (N. Y., Harper, 1954) and his Symposium of 1951 points of shape (London, Percy Lund Humphries 1951; and Indiana college Press 1961), itself prepared in honor of D' Arcy Thompson's classical monograph On development and shape. Philosophy and heritage of technological know-how needs to care for those matters, and with the aggregate of hard-headedness and mind's eye that they de mand.
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58 Since there clearly is motion in the world and since all atoms are instrinsicly passive, "the Hypothesis of atoms ... fitly declares the radical cause of motion, activity, or energie . . [to be] God. "59 According to critics of ancient atomism the atomic philosophy presumed that the universe came into existence by chance. But Charleton's atomic-mechanical philosophy appeals to the new mechanistic imagery - ON THE NATURE OF GOD'S EXISTENCE 17 especially that associated with the ubiqutous watches and clocks - to suggest the improbability of this claim .
Thus Newton argued as late as 1690 that we are compelled to admit that, [the God) who framed ye eyes of all creatures understood the nature of light and vision. He that framed their ears understood ye nature of sounds and hearing. He that framed their noses understood ye nature of odoars and smeling; He that framed the wings of flying creatures and ye fins of fishes understood the force of air and water and what members were requisite to enable creatures to fly and to swim. 98 For our present purposes the final major feature of The True Intellectual System is Cudworth's insistence upon an immaterial plastic-nature mediating between God and the material universe.
140 So by the beginning of the Eighteenth century moderate Anglicans found themselves facing a critical new challenge of their own making. Puritanism, Catholicism, even Atheism, paled in significance in comparison with Deism as a perceived threat. Among the many Anglican responses to the Deistic movement, Joseph Butler's The Analogy of Religion, Natural and Revealed, to the Constitution and Course of Nature (London, 1736) stands out both for the sophistication of its argument and for its long term success as piece of apologetic literature.
Approaches to Organic Form: Permutations in Science and Culture by Richard Olson (auth.), Frederick Burwick (eds.)