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Philosophers

Mortimer Adler
Rogers Albritton
Alexander of Aphrodisias
Samuel Alexander
William Alston
Anaximander
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 Barrett
William Belsham
Henri Bergson
George Berkeley
Isaiah Berlin
Richard J. Bernstein
Bernard Berofsky
Robert Bishop
Max Black
Susanne Bobzien
Emil du Bois-Reymond
Hilary Bok
Laurence BonJour
George Boole
Émile Boutroux
Daniel Boyd
F.H.Bradley
C.D.Broad
Michael Burke
Jeremy Butterfield
Lawrence Cahoone
C.A.Campbell
Joseph Keim Campbell
Rudolf Carnap
Carneades
Nancy Cartwright
Gregg Caruso
Ernst Cassirer
David Chalmers
Roderick Chisholm
Chrysippus
Cicero
Tom Clark
Randolph Clarke
Samuel Clarke
Anthony Collins
August Compte
Antonella Corradini
Diodorus Cronus
Jonathan Dancy
Donald Davidson
Mario De Caro
Democritus
Daniel Dennett
Jacques Derrida
René Descartes
Richard Double
Fred Dretske
John Earman
Laura Waddell Ekstrom
Epictetus
Epicurus
Austin Farrer
Herbert Feigl
Arthur Fine
John Martin Fischer
Frederic Fitch
Owen Flanagan
Luciano Floridi
Philippa Foot
Alfred Fouilleé
Harry Frankfurt
Richard L. Franklin
Bas van Fraassen
Michael Frede
Gottlob Frege
Peter Geach
Edmund Gettier
Carl Ginet
Alvin Goldman
Gorgias
Nicholas St. John Green
Niels Henrik Gregersen
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
Heraclitus
R.E.Hobart
Thomas Hobbes
David Hodgson
Shadsworth Hodgson
Baron d'Holbach
Ted Honderich
Pamela Huby
David Hume
Ferenc Huoranszki
Frank Jackson
William James
Lord Kames
Robert Kane
Immanuel Kant
Tomis Kapitan
Walter Kaufmann
Jaegwon Kim
William King
Hilary Kornblith
Christine Korsgaard
Saul Kripke
Thomas Kuhn
Andrea Lavazza
James Ladyman
Christoph Lehner
Keith Lehrer
Gottfried Leibniz
Jules Lequyer
Leucippus
Michael Levin
Joseph Levine
George Henry Lewes
C.I.Lewis
David Lewis
Peter Lipton
C. Lloyd Morgan
John Locke
Michael Lockwood
Arthur O. Lovejoy
E. Jonathan Lowe
John R. Lucas
Lucretius
Alasdair MacIntyre
Ruth Barcan Marcus
Tim Maudlin
James Martineau
Nicholas Maxwell
Storrs McCall
Hugh McCann
Colin McGinn
Michael McKenna
Brian McLaughlin
John McTaggart
Paul E. Meehl
Uwe Meixner
Alfred Mele
Trenton Merricks
John Stuart Mill
Dickinson Miller
G.E.Moore
Ernest Nagel
Thomas Nagel
Otto Neurath
Friedrich Nietzsche
John Norton
P.H.Nowell-Smith
Robert Nozick
William of Ockham
Timothy O'Connor
Parmenides
David F. Pears
Charles Sanders Peirce
Derk Pereboom
Steven Pinker
U.T.Place
Plato
Karl Popper
Porphyry
Huw Price
H.A.Prichard
Protagoras
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
John Duns Scotus
Arthur Schopenhauer
John Searle
Wilfrid Sellars
David Shiang
Alan Sidelle
Ted Sider
Henry Sidgwick
Walter Sinnott-Armstrong
Peter Slezak
J.J.C.Smart
Saul Smilansky
Michael Smith
Baruch Spinoza
L. Susan Stebbing
Isabelle Stengers
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
C.F. von Weizsäcker
William Whewell
Alfred North Whitehead
David Widerker
David Wiggins
Bernard Williams
Timothy Williamson
Ludwig Wittgenstein
Susan Wolf
Xenophon

Scientists

David Albert
Michael Arbib
Walter Baade
Bernard Baars
Jeffrey Bada
Leslie Ballentine
Marcello Barbieri
Jacob Barandes
Julian Barbour
Horace Barlow
Gregory Bateson
John S. Bell
Mara Beller
Charles Bennett
Ludwig von Bertalanffy
Susan Blackmore
Margaret Boden
David Bohm
Niels Bohr
Ludwig Boltzmann
John Tyler Bonner
Emile Borel
Max Born
Satyendra Nath Bose
Walther Bothe
Jean Bricmont
Hans Briegel
Leon Brillouin
Daniel Brooks
Stephen Brush
Henry Thomas Buckle
S. H. Burbury
Melvin Calvin
William Calvin
Donald Campbell
Sadi Carnot
Anthony Cashmore
Eric Chaisson
Gregory Chaitin
Jean-Pierre Changeux
Rudolf Clausius
Arthur Holly Compton
John Conway
Simon Conway-Morris
Peter Corning
George Cowan
Jerry Coyne
John Cramer
Francis Crick
E. P. Culverwell
Antonio Damasio
Olivier Darrigol
Charles Darwin
Paul Davies
Richard Dawkins
Terrence Deacon
Lüder Deecke
Richard Dedekind
Louis de Broglie
Stanislas Dehaene
Max Delbrück
Abraham de Moivre
David Depew
Bernard d'Espagnat
Paul Dirac
Theodosius Dobzhansky
Hans Driesch
John Dupré
John Eccles
Arthur Stanley Eddington
Gerald Edelman
Paul Ehrenfest
Manfred Eigen
Albert Einstein
George F. R. Ellis
Walter Elsasser
Hugh Everett, III
Franz Exner
Richard Feynman
R. A. Fisher
David Foster
Joseph Fourier
George Fox
Philipp Frank
Steven Frautschi
Edward Fredkin
Augustin-Jean Fresnel
Karl Friston
Benjamin Gal-Or
Howard Gardner
Lila Gatlin
Michael Gazzaniga
Nicholas Georgescu-Roegen
GianCarlo Ghirardi
J. Willard Gibbs
James J. Gibson
Nicolas Gisin
Paul Glimcher
Thomas Gold
A. O. Gomes
Brian Goodwin
Joshua Greene
Dirk ter Haar
Jacques Hadamard
Mark Hadley
Ernst Haeckel
Patrick Haggard
J. B. S. Haldane
Stuart Hameroff
Augustin Hamon
Sam Harris
Ralph Hartley
Hyman Hartman
Jeff Hawkins
John-Dylan Haynes
Donald Hebb
Martin Heisenberg
Werner Heisenberg
Grete Hermann
John Herschel
Basil Hiley
Art Hobson
Jesper Hoffmeyer
Don Howard
John H. Jackson
Ray Jackendoff
Roman Jakobson
E. T. Jaynes
William Stanley Jevons
Pascual Jordan
Eric Kandel
Ruth E. Kastner
Stuart Kauffman
Martin J. Klein
William R. Klemm
Christof Koch
Simon Kochen
Hans Kornhuber
Stephen Kosslyn
Daniel Koshland
Ladislav Kovàč
Leopold Kronecker
Bernd-Olaf Küppers
Rolf Landauer
Alfred Landé
Pierre-Simon Laplace
Karl Lashley
David Layzer
Joseph LeDoux
Gerald Lettvin
Michael Levin
Gilbert Lewis
Benjamin Libet
David Lindley
Seth Lloyd
Werner Loewenstein
Hendrik Lorentz
Josef Loschmidt
Alfred Lotka
Ernst Mach
Donald MacKay
Henry Margenau
Lynn Margulis
Owen Maroney
David Marr
Humberto Maturana
James Clerk Maxwell
John Maynard Smith
Ernst Mayr
John McCarthy
Barabara McClintock
Warren McCulloch
N. David Mermin
George Miller
Stanley Miller
Ulrich Mohrhoff
Jacques Monod
Vernon Mountcastle
Emmy Noether
Donald Norman
Travis Norsen
Howard T. Odum
Alexander Oparin
Abraham Pais
Howard Pattee
Wolfgang Pauli
Massimo Pauri
Wilder Penfield
Roger Penrose
Steven Pinker
Colin Pittendrigh
Walter Pitts
Max Planck
Susan Pockett
Henri Poincaré
Daniel Pollen
Ilya Prigogine
Hans Primas
Zenon Pylyshyn
Henry Quastler
Adolphe Quételet
Pasco Rakic
Nicolas Rashevsky
Lord Rayleigh
Frederick Reif
Jürgen Renn
Giacomo Rizzolati
A.A. Roback
Emil Roduner
Juan Roederer
Robert Rosen
Frank Rosenblatt
Jerome Rothstein
David Ruelle
David Rumelhart
Stanley Salthe
Robert Sapolsky
Tilman Sauer
Ferdinand de Saussure
Jürgen Schmidhuber
Erwin Schrödinger
Aaron Schurger
Sebastian Seung
Thomas Sebeok
Franco Selleri
Claude Shannon
Charles Sherrington
Abner Shimony
Herbert Simon
Dean Keith Simonton
Edmund Sinnott
B. F. Skinner
Lee Smolin
Ray Solomonoff
Roger Sperry
John Stachel
Kenneth Stanley
Henry Stapp
Ian Stewart
Tom Stonier
Antoine Suarez
Leo Szilard
Max Tegmark
Teilhard de Chardin
Libb Thims
William Thomson (Kelvin)
Richard Tolman
Giulio Tononi
Peter Tse
Alan Turing
Robert Ulanowicz
C. S. Unnikrishnan
Nico van Kampen
Francisco Varela
Vlatko Vedral
Vladimir Vernadsky
Clément Vidal
Mikhail Volkenstein
Heinz von Foerster
Richard von Mises
John von Neumann
Jakob von Uexküll
C. H. Waddington
James D. Watson
John B. Watson
Daniel Wegner
Steven Weinberg
August Weismann
Paul A. Weiss
Herman Weyl
John Wheeler
Jeffrey Wicken
Wilhelm Wien
Norbert Wiener
Eugene Wigner
E. O. Wiley
E. O. Wilson
Günther Witzany
Carl Woese
Stephen Wolfram
H. Dieter Zeh
Semir Zeki
Ernst Zermelo
Wojciech Zurek
Konrad Zuse
Fritz Zwicky

Presentations

Biosemiotics
Free Will
Mental Causation
James Symposium
Evo Devo Scholar Talk
CCS25 Talk
 
Beyond the Physics of Self-Organization
in Complex Systems
to the Astrophysics
and the Cosmology of Complex Systems

I hope to explain how a complex system can increase its complexity,
get more self-organized, and increase its information content,
despite the second law of thermodynamics.

But first, I'd like to ask you a few questions.

First, how many of you know the second law?

OK, Entropy always increases!

Arthur Stanley Eddington called it the Arrow of Time. Information is always being lost, right?

So how can any complex system grow to have more complexity and more information?

This is my work and I hope to explain it to you today.

Second question!

How much information do you think there was at the origin of the universe?

Many people think there must have been a lot!
Because it's been running down ever since the beginning of time and we still have a lot.
So how many of you think there was a lot of information at the beginning?

Third question!

Maybe the universe had exactly the same amount of information at the beginning as we have today?

The first law of thermodynamics is that energy is conserved and the total matter in the universe is perfectly conserved.

We have the same matter and energy as when the universe began. It's just been rearranged!

So maybe information itself is a conserved constant of Nature?.

How many of you like that idea?

Fourth question!

How many of you know Laplace's Demon?

Pierre Simon Laplace knew Newton's Laws of classical mechanics extremely well.

He imagined an intelligent demon who knows the positions and the velocities of every particle in the universe and the demon knows the forces on all those particles.
The demon could then know the entire past and the future of the universe.

In that case, information would be a constant of nature (plotted as the blue line below).

However, midway through the 19th century, Lord Kelvin realized that the then just discovered second law of thermodynamics requires that information could not be constant, but would be being destroyed as the entropy irreversibly increases.

The physicist Hermann Helmholtz described this as the "heat death" of the universe.
How many of you have heard of this "heat death"?

Now Kelvin’s claim of a "heat death" would be correct if the universe were a closed system.
But it's not closed. The universe is open and infinite.

My mentor at Harvard David Layzer, following a suggestion by Arthur Stanley Eddington, showed that the maximum possible entropy is increasing faster than the actual entropy, because the universe is expanding.

We can note that the universe didn't have a lot of information at the beginning. It didn't have the same information that it has today. And it didn't have much entropy at that time.
The maximum entropy for a universe that size was very small.

The difference between maximum possible entropy and the actual entropy is called negative entropy, where complex systems can form and grow in complexity.

Now Arthur Stanley Eddington's 1934 suggestion that the expansion of the universe could allow local reductions in the entropy, but only if the global entropy somewhere else was increased even more to satisfy the second law of thermodynamics.

I'd like to call this Eddington's Law: No Local Negentropy Production Without a Global Entropy Increase

How exactly does this work?
As the universe rapidly expands, new space is created in the universe. Each particle now has many more possible places where it can be found.

The particles distribute themselves randomly in the increasing number of possible locations.

Here we note that Layzer's growth of order requires that there be multiple possibilities before one actuality.

This is just like Darwinian evolution, where there must be possible random variations in genetic information before one is actually selected for its higher reproductive success.

We'll see that this is a fundamental rule for creating new information.
There must always be multiple possibilities before an actuality.

On the Difference between Living and Non-living Systems

Planets, Stars, Galaxies, and the Universe itself are all Complex Systems.
Complexity Science studies all of them. It also studies Life, but there’s a
fundamental difference between living things and the abiotic universe.

The difference is the role of information.

The universe and its galaxies, stars, and planets are all rich in abstract immaterial information. But immaterial information needs matter to be embodied physically and energy
to be communicated, for scientists to be able to observe and measure that information!

All the objects in the universe are concrete material information structures, composed of matter and energy components, the quarks, gluons, electrons, and photons present at the origin. Neutral atoms like hydrogen were not stable until the universe cooled to the current surface temperature of the Sun (about 6000K), 380 thousand years after the origin. At the present time, the universe has cooled down to 2.7K, the temperature of the cosmic microwave background radiation (CMB).

Non-living objects like atoms, molecules, planets, stars, and galaxies are passive information structures. They are entirely controlled by fundamental physical forces - the strong and weak nuclear forces, electromagnetism, and gravitation. These objects do not control themselves. They are reducible to physical forces as causes. They are not acting. They are acted upon.

Living things, you and I, are active dynamic growing information structures, forms through which matter and energy continuously flow. And it's the top-down communication of biological information that controls those flows!

This communication capability emerges with the appearance of life.

As we've seen, to increase the complexity of any system, including the universe, it must generate or incorporate new information - "negative entropy."

The quantum physicist Erwin Schrödinger famously argued in his 1944 article "What Is Life?" that life feeds on negative entropy.

I'd like to call this Schrödinger's Rule: No Growth Without A Negentropy Source.

Schrödinger’s source for negative entropy was our Sun. With the bright Sun as a heat source and the dark night sky as a heat sink, the Earth is a thermodynamic engine.

But Schrödinger did not know how the Sun came to be such a source of negative entropy.

That’s a problem for cosmology, which I believe Eddington, Layzer, and I have solved.

Also in that 1944 "What Is Life" article, Schrödinger explained how genetic information could be stored in the atomic structure of a long molecule or "periodic crystal." That molecule was found to be DNA just nine years later by James Watson and Francis Crick in 1953.

And just three years before information in the genetic code was discovered, Claude Shannon formulated his theory of the communication of information, describing digital "bits" of information as 1's and 0's (or yes and no answers to questions). Shannon said that the amount of information communicated depends on the number of possible messages. If only one message, no new information. With eight possible messages, one actual message communicates three bits of information (2³ = 8).

I'd like to call this Shannon's Principle: No New Information Creation Without Possibilities.

If there is only one possible message, so no new information, it's the same as with Layzer's growth of order, there must always be multiple possibilities before an actuality.

In the 1970’s I was inspired again by Arthur Stanley Eddington. He suggested Heisenberg’s uncertainty principle put a “chink” in physical determinism, making room for free will.

I developed what I called a “two-stage model” of free will. The first stage produces alternative possibilities, generated by Eddington's quantum indeterminism "chink."

The second stage makes adequately determined decisions or choices, because the quantum randomness is averaged over in large-scale brain processes.

I’ve since extended this two-stage model of first possibilities, then actualities to all processes that can create new immaterial information and material information structures.

I call it the Cosmic Creation Process.

It starts with Arthur Eddington and David Layzer’s insights into the growth of order in the universe. But it depends critically on the chance generation of possibilities.

We now know that the only ontologically indeterministic chance is quantum chance.
And I've shown that Einstein discovered this ontological chance in 1916,
ten years before Werner Heisenberg's quantum uncertainty principle.

I'd like to call this Einstein's Discovery of Quantum Chance.

I claim that a two-step or two-stage temporal process - first chance possibilities, followed by selection of one actuality - is the essence of the cosmic creation process. And I've found it can explain many great problems in science and in philosophy.

We've discussed three such two-stage processes. They include

1) Claude Shannon's theory of the communication of information also involves these two steps or stages (the Shannon principle). The amount of information communicated depends on the number of possible messages.

2) The two-stage model of freedom of the human will, first random alternative possibilities followed by an adequately determined practical or moral choice to make one actual.

3) The two-step process of biological evolution, chance variations or mutations in the genetic code followed by natural selection of those with greater reproductive success.

The evolutionary biologist Ernst Mayr made this clear in his 1988 book Toward a New Philosophy of Biology.

Evolutionary change in every generation is a two-step process: the production of genetically unique new individuals and the selection of the progenitors of the next generation. The important role of chance at the first step, the production of variability, is universally acknowledged, but the second step, natural selection, is on the whole viewed rather deterministically: Selection is a non-chance process.

We now have three processes that need two stages or two steps to create something new

  1. The creation of the universe itself,
  2. The creation of life itself,
  3. The existence of human free will.

And we can add a fourth process that is essential to the advance of knowledge.
That process is what Einstein called the “free creations of the human mind.”
This is how scientists and philosophers create new ideas!

Finally, Complex Adaptive Systems and the Cosmic Creation Process

Now all complex adaptive systems are obviously creative. And the self-organizing autopoetic description of Umberto Maturana and Francesco Varela obviously describes them perfectly.

But the “self” in a Benard cell is not communicating information to its component atoms. It has no thoughts, no intention, no goals, no purpose.

A Benard cell is a passive information structure, reducible to its components. True, it is a dissipative structure, at the edge of chaos, as Ilya Prigogine saw, but it is not alive. And finally also true, autocatalytic or autopoetic processes use top-down causation to control or constrain lower level processes. But this downward causation is not sending and receiving information signals, because the Benard cell is not alive.

Purpose and Values and Meanings all emerge in the universe, but only after Life appears.

Reductionism can not explain this Emergence with physical "bottom-up" forces.

Self-Organization in Complex Systems is a part of this Cosmic Creation Process.

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