Böcker av Nicholas Maxwell

Universities have long been dominated by a philosophy of inquiry that may be called knowledge-inquiry. This holds that, in order to do justice to the basic humanitarian aim of helping to promote human welfare, academic inquiry must, in the first instance, seek knowledge and technological know-how. First, knowledge is to be acquired; once acquired, it can be applied to help promote human welfare. But this philosophy of knowledge-inquiry is an intellectual and humanitarian disaster. It violates three of the four most elementary rules of rational problem solving conceivable, and as a result fails to give priority to the task of helping humanity resolve those conflicts and problems of living, such as the climate and nature crises, that need to be resolved if we are to make progress to a better world ¿ a world in which there is peace, democracy, justice, liberty, and sustainable prosperity, for all. Very few academics today are aware of this rationality scandal. We urgently need to bring about a revolution in universities around the world, wherever possible, so that academic inquiry puts all four rules of rational problem solving into practice, and becomes rationally devoted to helping humanity learn how to make progress towards a better world. Knowledge-inquiry needs to become wisdom-inquiry, rationally devoted to helping humanity create a wiser world.

Here is an idea that just might save the world. It is that science, properly understood, provides us with the methodological key to the salvation of humanity. A version of this idea can be found in the works of Karl Popper. Famously, Popper argued that science cannot verify theories but can only refute them, and this is how science makes progress. Scientists are forced to think up something better, and it is this, according to Popper, that drives science forward. But Nicholas Maxwell finds a flaw in this line of argument. Physicists only ever accept theories that are unified - theories that depict the same laws applying to the range of phenomena to which the theory applies - even though many other empirically more successful disunified theories are always available. This means that science makes a questionable assumption about the universe, namely that all disunified theories are false. Without some such presupposition as this, the whole empirical method of science breaks down. By proposing a new conception of scientific methodology, which can be applied to all worthwhile human endeavours with problematic aims, Maxwell argues for a revolution in academic inquiry to help humanity make progress towards a better, more civilized and enlightened world. This work was published by Saint Philip Street Press pursuant to a Creative Commons license permitting commercial use. All rights not granted by the work's license are retained by the author or authors.

How our human world can exist and best flourish even though it is embedded in the physical universe.

This book argues that two great problems of learning confront humanity: learning about the nature of the universe and about ourselves and other living things as a part of it;

This book gives an account of work that I have done over a period of decades that sets out to solve two fundamental problems of philosophy: the mind-body problem and the problem of induction. Remarkably, these revolutionary contributions to philosophy turn out to have dramatic implications for a wide range of issues outside philosophy itself, most notably for the capacity of humanity to resolve current grave global problems and make progress towards a better, wiser world. A key element of the proposed solution to the first problem is that physics is about only a highly specialized aspect of all that there is - the causally efficacious aspect. Once this is understood, it ceases to be a mystery that natural science says nothing about the experiential aspect of reality, the colours we perceive, the inner experiences we are aware of. That natural science is silent about the experiential aspect of reality is no reason whatsoever to hold that the experiential does not objectively exist.A key element of the proposed solution to the second problem is that physics, in persistently accepting unified theories only, thereby makes a substantial metaphysical assumption about the universe: it is such that a unified pattern of physical law runs through all phenomena. We need a new conception, and kind, of physics that acknowledges, and actively seeks to improve, metaphysical presuppositions inherent in the methods of physics. The problematic aims and methods of physics need to be improved as physics proceeds.These are the ideas that have fruitful implications, I set out to show, for a wide range of issues: for philosophy itself, for physics, for natural science more generally, for the social sciences, for education, for the academic enterprise as a whole and, most important of all, for the capacity of humanity to learn how to solve the grave global problems that menace our future, and thus make progress to a better, wiser world. It is not just science that has problematic aims; in life too our aims, whether personal, social or institutional, are all too often profoundly problematic, and in urgent need of improvement. We need a new kind of academic enterprise which helps humanity put aims-and-methods improving meta-methods into practice in personal and social life, so that we may come to do better at achieving what is of value in life, and make progress towards a saner, wiser world.This body of work of mine has met with critical acclaim. Despite that, astonishingly, it has been ignored by mainstream philosophy. In the book I discuss the recent work of over 100 philosophers on the mind-body problem and the metaphysics of science, and show that my earlier, highly relevant work on these issues is universally ignored, the quality of subsequent work suffering as a result.My hope, in publishing this book, is that my fellow philosophers will come to appreciate the intellectual value of my proposed solutions to the mind-body problem and the problem of induction, and will, as a result, join with me in attempting to convince our fellow academics that we need to bring about an intellectual/institutional revolution in academic inquiry so that it takes up its proper task of helping humanity learn how to solve problems of living, including global problems, and make progress towards as good, as wise and enlightened a world as possible.

How can there be sensory qualities - all that which gives meaning and value to life - if this world is really more or less as modern science tells us it is? This text proposes that physics describes only a selected aspect of all that exists - that aspect which determines the way events unfold.