Steven Gimbel - Böcker

From their grade school classrooms forward, students of science are encouraged to memorize and adhere to the 'scientific method' - a model of inquiry consisting of five to seven neatly laid-out steps, often in the form of a flowchart. But walk into the office of a theoretical physicist or the laboratory of a biochemist and ask, 'Which step are you on?' and you will likely receive a blank stare. This is not how science works. But science does work, and here award-winning teacher and scholar Steven Gimbel provides students the tools to answer for themselves this question: What actually is the scientific method? "Exploring the Scientific Method" pairs classic and contemporary readings in the philosophy of science with milestones in scientific discovery to illustrate the foundational issues underlying scientific methodology. Students are asked to select one of nine possible fields - astronomy, physics, chemistry, genetics, evolutionary biology, psychology, sociology, economics, or geology - and through carefully crafted case studies trace its historical progression, all while evaluating whether scientific practice in each case reflects the methodological claims of the philosophers.This approach allows students to see the philosophy of science in action and to determine for themselves what scientists do and how they ought to do it. "Exploring the Scientific Method" will be a welcome resource for introductory science courses and all courses in the history and philosophy of science. Readings include: Aristotle from "Posterior Analytics and Physics"; David Hume from "An Enquiry Concerning Human Understanding"; Thomas Kuhn from "The Structure of Scientific Revolutions"; Bruno Latour, "The Science Wars: A Dialogue"; and, Karl Popper from "The Logic of Scientific Discovery".

A revealing new portrait of Albert Einstein, the world’s first scientific “superstar”The commonly held view of Albert Einstein is of an eccentric genius for whom the pursuit of science was everything. But in actuality, the brilliant innovator whose Theory of Relativity forever reshaped our understanding of time was a man of his times, always politically engaged and driven by strong moral principles. An avowed pacifist, Einstein’s mistrust of authority and outspoken social and scientific views earned him death threats from Nazi sympathizers in the years preceding World War II. To him, science provided not only a means for understanding the behavior of the universe, but a foundation for considering the deeper questions of life and a way for the worldwide Jewish community to gain confidence and pride in itself.  Steven Gimbel’s biography presents Einstein in the context of the world he lived in, offering a fascinating portrait of a remarkable individual who remained actively engaged in international affairs throughout his life. This revealing work not only explains Einstein’s theories in understandable terms, it demonstrates how they directly emerged from the realities of his times and helped create the world we live in today.

Isn’t That Clever provides a new account of the nature of humor – the cleverness account – according to which humor is intentional conspicuous acts of playful cleverness. By defining humor in this way, answers can be found to longstanding questions about humor ethics (Are there jokes that are wrong to tell? Are there jokes that can only be told by certain people?) and humor aesthetics (What makes for a good joke? Is humor subjective?). In addition to humor in general, Isn’t That Clever asks questions about comedy as an art form such as whether there are limits to what can be said in dealing with a heckler and how do we determine whether one comedian has stolen jokes from another.

Hans Reichenbach, a philosopher of science who was one of five students in Einstein's first seminar on the general theory of relativity, became Einstein's bulldog, defending the theory against criticism from philosophers, physicists, and popular commentators. This book chronicles the development of Reichenbach's reconstruction of Einstein's theory in a way that clearly sets out all of its philosophical commitments and its physical predictions as well as the battles that Reichenbach fought on its behalf, in both the academic and popular press. The essays include reviews and responses to philosophical colleagues; polemical discussions with physicists Max Born and D. C. Miller; as well as popular articles meant for the layperson. At a time when physics and philosophy were both undergoing revolutionary changes in content and method, this book is a window into the development of scientific philosophy and the role of the philosopher.

Hans Reichenbach, a philosopher of science who was one of five students in Einstein's first seminar on the general theory of relativity, became Einstein's bulldog, defending the theory against criticism from philosophers, physicists, and popular commentators. This book chronicles the development of Reichenbach's reconstruction of Einstein's theory in a way that clearly sets out all of its philosophical commitments and its physical predictions as well as the battles that Reichenbach fought on its behalf, in both the academic and popular press. The essays include reviews and responses to philosophical colleagues; polemical discussions with physicists Max Born and D. C. Miller; as well as popular articles meant for the layperson. At a time when physics and philosophy were both undergoing revolutionary changes in content and method, this book is a window into the development of scientific philosophy and the role of the philosopher.

Isn’t That Clever provides a new account of the nature of humor – the cleverness account – according to which humor is intentional conspicuous acts of playful cleverness. By defining humor in this way, answers can be found to longstanding questions about humor ethics (Are there jokes that are wrong to tell? Are there jokes that can only be told by certain people?) and humor aesthetics (What makes for a good joke? Is humor subjective?). In addition to humor in general, Isn’t That Clever asks questions about comedy as an art form such as whether there are limits to what can be said in dealing with a heckler and how do we determine whether one comedian has stolen jokes from another.

Is relativity Jewish? The Nazis denigrated Albert Einstein's revolutionary theory by calling it "Jewish science", a charge typical of the ideological excesses of Hitler and his followers. Philosopher of science Steven Gimbel explores the many meanings of this provocative phrase and considers whether there is any sense in which Einstein's theory of relativity is Jewish. Arguing that we must take seriously the possibility that the Nazis were in some measure correct, Gimbel examines Einstein and his work to explore how beliefs, background, and environment may-or may not - have influenced the work of the scientist. You cannot understand Einstein's science, Gimbel declares, without knowing the history, religion, and philosophy that influenced it. No one, especially Einstein himself, denies Einstein's Jewish heritage, but many are uncomfortable saying that he was being a Jew while he was at his desk working. To understand what "Jewish" means for Einstein's work, Gimbel first explores the many definitions of "Jewish" and asks whether there are elements of Talmudic thinking apparent in Einstein's theory of relativity.He applies this line of inquiry to other scientists, including Isaac Newton, Rene Descartes, Sigmund Freud, and Emile Durkheim, to consider whether their specific religious beliefs or backgrounds manifested in their scientific endeavors. "Einstein's Jewish Science" intertwines science, history, philosophy, theology, and politics in fresh and fascinating ways to solve the multifaceted riddle of what religion means-and what it means to science. There are some senses, Gimbel claims, in which Jews can find a special connection to E = mc2, and this claim leads to the engaging, spirited debate at the heart of this book.

Is relativity Jewish? The Nazis denigrated Albert Einstein's revolutionary theory by calling it "Jewish science," a charge typical of the ideological excesses of Hitler and his followers. Philosopher of science Steven Gimbel explores the many meanings of this provocative phrase and considers whether there is any sense in which Einstein's theory of relativity is Jewish. Arguing that we must take seriously the possibility that the Nazis were in some measure correct, Gimbel examines Einstein and his work to explore how beliefs, background, and environment may-or may not-have influenced the work of the scientist. You cannot understand Einstein's science, Gimbel declares, without knowing the history, religion, and philosophy that influenced it. No one, especially Einstein himself, denies Einstein's Jewish heritage, but many are uncomfortable saying that he was being a Jew while he was at his desk working. To understand what "Jewish" means for Einstein's work, Gimbel first explores the many definitions of "Jewish" and asks whether there are elements of Talmudic thinking apparent in Einstein's theory of relativity.He applies this line of inquiry to other scientists, including Isaac Newton, Rene Descartes, Sigmund Freud, and Emile Durkheim, to consider whether their specific religious beliefs or backgrounds manifested in their scientific endeavors. Einstein's Jewish Science intertwines science, history, philosophy, theology, and politics in fresh and fascinating ways to solve the multifaceted riddle of what religion means-and what it means to science. There are some senses, Gimbel claims, in which Jews can find a special connection to E = mc2, and this claim leads to the engaging, spirited debate at the heart of this book.

Reclaiming the Wicked Son takes the ideas of six well-known secular Jewish philosophers from Karl Marx and Ludwig Wittgenstein to Noam Chomsky and Judith Butler and views them through a wide range of Jewish lenses from the Talmudic tradition and prophetic Judaism to Kabbalist approaches, thereby understanding the twentieth-century secular thinkers as on-going elements of a living Jewish intellectual tradition.

Analytic Philosophy began in the first decades of the 20th century at Cambridge with Bertrand Russell, in Vienna with the Vienna Circle of Logical Positivists, and in Berlin with Hans Reichenbach’s Society for Empirical Philosophy.

Analytic Philosophy began in the first decades of the 20th century at Cambridge with Bertrand Russell, in Vienna with the Vienna Circle of Logical Positivists, and in Berlin with Hans Reichenbach’s Society for Empirical Philosophy. While the story of the rise of this intellectual movement is chronicled in a number of recent and not so recent books, these treatments largely focus on the story of the ideas. Largely missing are the figures themselves, their lives and personalities. Those are saved in the memories of the people who knew them. Analytic Logic/Synthetic Lives is a collection of eleven edited transcripts of oral history interviews collected over twenty years with those who had such memories – the widows, spouses, classmates, and students of these towering figures of 20th century analytic thought. The primary and secondary scholarly literature on the history of early analytic philosophy is plentiful, but the same is not true when it comes to the personal side of these figures. This volume fills that hole by collecting personal remembrances from those who knew them best.

Who is morally permitted to tell jokes about Jews? Poles? Women? Only those in the group? Only those who would be punching up? Anyone, since they are just jokes? All of the standard approaches are too broad or too narrow. In on the Joke provides a more sophisticated approach according to which each person possesses "joke capital" that can serve as "comic insurance" covering certain jokes in certain contexts. When Bob tells a joke about Jews, we can never know exactly what Bob is intending since we cannot see inside Bob’s mind. But we could reasonably infer, if we knew Bob himself was Jewish, if he worked tirelessly for Jewish causes, or was a card-carrying Neo-Nazi. Each would affect his joke capital, and, in certain circumstances, we would have a moral standing to demand to see his ledger to see how much joke capital he had with respect to Jews. The permissibility of that joke depends upon four factors: the joke, the teller of the joke, the audience, and the setting. The view developed in In on the Joke is the only view that clearly explains how each of these components work together in an integrated, effective ethic of humor.