Isaac Newton on the action at a distance in gravity: With or without God?

The interpretation of Isaac Newton's texts has sparked controversy to this day. One of the most heated debates relates to the action between two bodies distant from each other (the gravitational attraction), and to what extent Newton involved God in this case. Practically, most of the papers discuss four types of gravitational attractions in the case of remote bodies: direct distance action as intrinsic property of bodies in epicurean sense; direct remote action divinely mediated by God; remote action mediated by a material ether; or remote action mediated by an immaterial ether. The purpose of this paper is to argue that Newton categorically rejected the types of direct action as the intrinsic property of bodies, and remote action mediated by a material ether. Concerning the other two types of action, direct through divine intervention and mediated through an immaterial environment, Newton has repeatedly stated that he does not know the exact cause of gravity, but in both cases, he has directly involved God, directly in the first case and as the primary cause (the environment/ether being the secondary cause) in immaterial mediated action. But since recognition of direct distance action could have given some credit to those who thought gravity could be essential to matter, and hence to atheism, Newton never openly acknowledged the possibility of such an idea. Keywords: Isaac Newton, action at a distance, God, gravity, gravity law, gravitation CONTENTS Abstract Introduction Principia Correspondence with Richard Bentley Queries in Opticks Conclusions Bibliography DOI: 10.13140/RG.2.2.25823.9232

The Origins Beliefs of Christian College Students

Many studies have focused on creation and evolution in academia, origins beliefs and biblical interpretation, and how students respond to origins challenges. The author then conducted a phenomenology of Christian college students’ origins beliefs, factors that influence those beliefs, and impacts that the beliefs have on students’ lives. Methods included a 44-Item Big Five Inventory and semi-structured interviews. Participants were eight residential undergraduate students at a Christian university who were currently or previously in a creation studies course. Results indicated that all participants held to young-earth creationism, and that family, Christian faith, education, personality, and academic major influenced the development of these beliefs. Implications of the findings, limitations, and suggestions for future research were included in the discussion

Oppy on the Argument from Consciousness: A Rejoinder

Graham Oppy had criticized my argument for God from consciousness (AC) in my recent book ’Consciousness and the Existence of God’ (N.Y.: Routledge, 2008). In this article I offer a rejoinder to Oppy. Specifically, I respond to his criticisms of my presentation of three forms of AC, and interact with his claims about theism, consciousness and emergent chemical properties

A Project Based Approach to Statistics and Data Science

In an increasingly data-driven world, facility with statistics is more important than ever for our students. At institutions without a statistician, it often falls to the mathematics faculty to teach statistics courses. This paper presents a model that a mathematician asked to teach statistics can follow. This model entails connecting with faculty from numerous departments on campus to develop a list of topics, building a repository of real-world datasets from these faculty, and creating projects where students interface with these datasets to write lab reports aimed at consumers of statistics in other disciplines. The end result is students who are well prepared for interdisciplinary research, who are accustomed to coping with the idiosyncrasies of real data, and who have sharpened their technical writing and speaking skills

The Epistemic Benefits of Religious Disagreement

Scientific researchers welcome disagreement as a way of furthering epistemic aims. Religious communities, by contrast, tend to regard it as a potential threat to their beliefs. But I argue that religious disagreement can help achieve religious epistemic aims. I do not argue this by comparing science and religion, however. For scientific hypotheses are ideally held with a scholarly neutrality, and my aim is to persuade those who are committed to religious beliefs that religious disagreement can be epistemically beneficial for them too

Neuroexistentialism: Third-Wave Existentialism

Existentialism is a concern about the foundation of meaning, morals, and purpose. Existentialisms arise when some foundation for these elements of being is under assault. In the past, first-wave existentialism concerned the increasingly apparent inability of religion, and religious tradition, to provide such a foundation, as typified in the writings of Kierkegaard, Dostoevsky, and Nietzsche. Second-wave existentialism, personified philosophically by Sartre, Camus, and de Beauvoir, developed in response to the inability of an overly optimistic Enlightenment vision of reason and the common good to provide such a foundation. There is a third-wave existentialism, a new existentialism, developing in response to advances in the neurosciences that threaten the last vestiges of an immaterial soul or self. With the increasing explanatory and therapeutic power of neuroscience, the mind no longer stands apart from the world to serve as a foundation of meaning. This produces foundational anxiety. This collection of new essays explores the anxiety caused by this third-wave existentialism and some responses to it. It brings together some of the world’s leading philosophers, neuroscientists, cognitive scientists, and legal scholars to tackle our neuroexistentialist predicament and explore what the mind sciences can tell us about morality, love, emotion, autonomy, consciousness, selfhood, free will, moral responsibility, law, the nature of criminal punishment, meaning in life, and purpose