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Philosophers

Mortimer Adler
Rogers Albritton
Alexander of Aphrodisias
Samuel Alexander
William Alston
G.E.M.Anscombe
Anselm
Louise Antony
Thomas Aquinas
Aristotle
David Armstrong
Harald Atmanspacher
Robert Audi
Augustine
J.L.Austin
A.J.Ayer
Alexander Bain
Mark Balaguer
Jeffrey Barrett
William Belsham
Henri Bergson
Isaiah Berlin
Bernard Berofsky
Robert Bishop
Max Black
Susanne Bobzien
Emil du Bois-Reymond
Hilary Bok
Laurence BonJour
George Boole
Émile Boutroux
F.H.Bradley
C.D.Broad
Michael Burke
C.A.Campbell
Joseph Keim Campbell
Rudolf Carnap
Carneades
Ernst Cassirer
David Chalmers
Roderick Chisholm
Chrysippus
Cicero
Randolph Clarke
Samuel Clarke
Anthony Collins
Antonella Corradini
Diodorus Cronus
Jonathan Dancy
Donald Davidson
Mario De Caro
Democritus
Daniel Dennett
Jacques Derrida
René Descartes
Richard Double
Fred Dretske
John Dupré
John Earman
Laura Waddell Ekstrom
Epictetus
Epicurus
Herbert Feigl
John Martin Fischer
Owen Flanagan
Luciano Floridi
Philippa Foot
Alfred Fouilleé
Harry Frankfurt
Richard L. Franklin
Michael Frede
Gottlob Frege
Peter Geach
Edmund Gettier
Carl Ginet
Alvin Goldman
Gorgias
Nicholas St. John Green
H.Paul Grice
Ian Hacking
Ishtiyaque Haji
Stuart Hampshire
W.F.R.Hardie
Sam Harris
William Hasker
R.M.Hare
Georg W.F. Hegel
Martin Heidegger
R.E.Hobart
Thomas Hobbes
David Hodgson
Shadsworth Hodgson
Baron d'Holbach
Ted Honderich
Pamela Huby
David Hume
Ferenc Huoranszki
William James
Lord Kames
Robert Kane
Immanuel Kant
Tomis Kapitan
Jaegwon Kim
William King
Hilary Kornblith
Christine Korsgaard
Saul Kripke
Andrea Lavazza
Keith Lehrer
Gottfried Leibniz
Leucippus
Michael Levin
George Henry Lewes
C.I.Lewis
David Lewis
Peter Lipton
John Locke
Michael Lockwood
E. Jonathan Lowe
John R. Lucas
Lucretius
Ruth Barcan Marcus
James Martineau
Storrs McCall
Hugh McCann
Colin McGinn
Michael McKenna
Brian McLaughlin
Paul E. Meehl
Uwe Meixner
Alfred Mele
Trenton Merricks
John Stuart Mill
Dickinson Miller
G.E.Moore
C. Lloyd Morgan
Thomas Nagel
Friedrich Nietzsche
John Norton
P.H.Nowell-Smith
Robert Nozick
William of Ockham
Timothy O'Connor
David F. Pears
Charles Sanders Peirce
Derk Pereboom
Steven Pinker
Plato
Karl Popper
Porphyry
Huw Price
H.A.Prichard
Hilary Putnam
Willard van Orman Quine
Frank Ramsey
Ayn Rand
Michael Rea
Thomas Reid
Charles Renouvier
Nicholas Rescher
C.W.Rietdijk
Richard Rorty
Josiah Royce
Bertrand Russell
Paul Russell
Gilbert Ryle
Jean-Paul Sartre
Kenneth Sayre
T.M.Scanlon
Moritz Schlick
Arthur Schopenhauer
John Searle
Wilfrid Sellars
Alan Sidelle
Ted Sider
Henry Sidgwick
Walter Sinnott-Armstrong
J.J.C.Smart
Saul Smilansky
Michael Smith
Baruch Spinoza
L. Susan Stebbing
George F. Stout
Galen Strawson
Peter Strawson
Eleonore Stump
Francisco Suárez
Richard Taylor
Kevin Timpe
Mark Twain
Peter Unger
Peter van Inwagen
Manuel Vargas
John Venn
Kadri Vihvelin
Voltaire
G.H. von Wright
David Foster Wallace
R. Jay Wallace
W.G.Ward
Ted Warfield
Roy Weatherford
William Whewell
Alfred North Whitehead
David Widerker
David Wiggins
Bernard Williams
Timothy Williamson
Ludwig Wittgenstein
Susan Wolf

Scientists

Michael Arbib
Bernard Baars
Gregory Bateson
John S. Bell
Charles Bennett
Ludwig von Bertalanffy
Susan Blackmore
Margaret Boden
David Bohm
Niels Bohr
Ludwig Boltzmann
Emile Borel
Max Born
Walther Bothe
Hans Briegel
Leon Brillouin
Stephen Brush
Henry Thomas Buckle
S. H. Burbury
Donald Campbell
Anthony Cashmore
Eric Chaisson
Jean-Pierre Changeux
Arthur Holly Compton
John Conway
John Cramer
E. P. Culverwell
Charles Darwin
Terrence Deacon
Louis de Broglie
Max Delbrück
Abraham de Moivre
Paul Dirac
Hans Driesch
John Eccles
Arthur Stanley Eddington
Paul Ehrenfest
Albert Einstein
Hugh Everett, III
Franz Exner
Richard Feynman
R. A. Fisher
Joseph Fourier
Lila Gatlin
Michael Gazzaniga
GianCarlo Ghirardi
J. Willard Gibbs
Nicolas Gisin
Paul Glimcher
Thomas Gold
A.O.Gomes
Brian Goodwin
Joshua Greene
Jacques Hadamard
Patrick Haggard
Stuart Hameroff
Augustin Hamon
Sam Harris
Hyman Hartman
John-Dylan Haynes
Martin Heisenberg
Werner Heisenberg
Jesper Hoffmeyer
E. T. Jaynes
William Stanley Jevons
Roman Jakobson
Pascual Jordan
Ruth E. Kastner
Stuart Kauffman
Simon Kochen
Stephen Kosslyn
Ladislav Kovàč
Rolf Landauer
Alfred Landé
Pierre-Simon Laplace
David Layzer
Benjamin Libet
Seth Lloyd
Hendrik Lorentz
Josef Loschmidt
Ernst Mach
Donald MacKay
Henry Margenau
James Clerk Maxwell
Ernst Mayr
Ulrich Mohrhoff
Jacques Monod
Emmy Noether
Howard Pattee
Wolfgang Pauli
Massimo Pauri
Roger Penrose
Steven Pinker
Colin Pittendrigh
Max Planck
Susan Pockett
Henri Poincaré
Daniel Pollen
Ilya Prigogine
Hans Primas
Adolphe Quételet
Juan Roederer
Jerome Rothstein
David Ruelle
Erwin Schrödinger
Aaron Schurger
Claude Shannon
Herbert Simon
Dean Keith Simonton
B. F. Skinner
Roger Sperry
Henry Stapp
Tom Stonier
Antoine Suarez
Leo Szilard
William Thomson (Kelvin)
Peter Tse
Heinz von Foerster
John von Neumann
John B. Watson
Daniel Wegner
Steven Weinberg
Paul A. Weiss
Norbert Wiener
Eugene Wigner
E. O. Wilson
H. Dieter Zeh
Ernst Zermelo
Wojciech Zurek

Presentations

Biosemiotics
Free Will
Mental Causation
James Symposium
 
Introduction
The Information Philosopher has established that quantum mechanics and thermodynamics play a central role in the creation of all things. This finding has enormous implications for philosophy and metaphysics.
Instead of a closed universe that is winding down deterministically from an initial state of high information, we find the universe is open and increasing information indeterministically from an initial state of relatively high entropy and low information. Information is being continuously created in the universe, not least by human beings who are just learning that they are part of the cosmic creative process.
An open indeterministic universe with increasing information suggests three testable philosophical ideas:
  • a model for free will and creativity that may satisfy determinists and libertarians

  • a value system based on providential processes in the universe

  • an epistemological explanation of knowledge formation and communication.
All three ideas depend on understanding modern physics, cosmology, biology, and neuroscience.
All three have strong connections to information science. They are contributions to a new information philosophy.
If these ideas are accepted, they could change some well-established philosophical positions. Even more important, they provide a new view of how humanity fits into the universe.
Information philosophy also proposes solutions for a number of philosophical and scientific puzzles, such as the problem of evil, the existential status of universals, and the paradox of Schrödinger's Cat. It also throws considerable light on deriving ought from is, the problem of induction, the idea of progress, and the problem of quantum measurement.
Information philosophy offers a mind model that transcends flawed "brain as computer" models. The brain is not a digital electronic computer, though it has information circuits. It is not a Turing machine of deterministic states. The brain is not a mechanism in the seventeenth-century sense of a time-reversible system obeying Newtonian laws of physics. Time is of the essence in the mind. The arrow of time traces the irreversible development of unique biological individuals with increasing consciousness of self, others, and a nurturing environment.
Information philosophy sees the brain as a magnificent information processing and decision system. It is orders of magnitude more capable than the whole of today's internetworked system of computers and multimedia communications channels - at accumulating actionable knowledge, which is the brain's natural purpose, or telos.
Information philosophy is a systematic philosophy, with a triadic architectonic that would have pleased Kant and Peirce. It is an idealist philosophy, but it is worldly, not other-worldly. Its information super-structures are properly constructed on a material base.

Information philosophy is a radical philosophy. It identifies information as the new root (radix) on which to base language, logic, and science. Although it undercuts language analysis as the main method of philosophizing, information may provide a deeper understanding of how language and more general communications work.

Information philosophy identifies and establishes the existence of the Cosmic Good as constructed information structures. Kant's search for a categorical imperative, for a universal duty, them becomes "Be good. Preserve the Good. Do good unto others. Life is Good." The creative ergodic processes generate emergent phenomena that contain all we need to examine not only Kant's God, Freedom, and Immortality, but also his Platonic dreams of Truth and Goodness, as well as the Enlightenment idea of Progress.
Evil is not merely the absence of Good, but the destruction of ergodic information structures, always fragile in the presence of entropic forces.
Information philosophy explains how humans are free to do good. Just as an individual character becomes good through good works (Karma in the Atman), the Sum of all human good works is seen as the manifestation of a "world soul" or matrix of information (Brahman) which can encode the immortality of each individual.
Information philosophy is a world-historical moment in Hegel's sense of Absolute Spirit, a peak of the meditation in the Nietzsche/Heidegger metaphor, a process philosophy in the Whitehead sense of a return to temporality, and a natural noosphere in Teilhard's image, when the mind realizes and recognizes itself as part of the cosmic ergodic process of information accumulation, as co-creator of the universe.
Man is Free. God is the Good. And you can Know.
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Creation Physics Information Philosophy
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