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Books on the topic 'Popularizers of scienc'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Lightman, Bernard V. Victorian popularizers of science: Designing nature for new audiences. Chicago, IL: University of Chicago Press, 2007.

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2

Beger, Anke, and Thomas H. Smith, eds. How Metaphors Guide, Teach and Popularize Science. Amsterdam: John Benjamins Publishing Company, 2020. http://dx.doi.org/10.1075/ftl.6.

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3

LaFollette, Marcel C. Science on the air: Popularizers and personalities on radio and early television. Chicago: University of Chicago Press, 2008.

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4

Science on the air: Popularizers and personalities on radio and early television. Chicago: University of Chicago Press, 2008.

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5

Peters, Tom F. Illustrated bibliographical list of the works of Louis Figuier (1819-1894), 19th century French popularizer of science and technology: With an illustrated account of science and technology from Figuier's viewpoint. Bethlehem, Pa: Special Collections, Lehigh University Library and Technology Services, 2002.

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6

Victorian Popularizers of Science: Designing Nature for New Audiences. University Of Chicago Press, 2007.

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7

Victorian Popularizers Of Science Designing Nature For New Audiences. University of Chicago Press, 2010.

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8

Smith, Thomas H., and Anke Beger. How Metaphors Guide, Teach and Popularize Science. Benjamins Publishing Company, John, 2020.

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9

Smith, Thomas H., and Anke Beger. How Metaphors Guide, Teach and Popularize Science. Benjamins Publishing Company, John, 2020.

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10

Cobbe, Frances Power. Essay on Intuitive Morals: Being an Attempt to Popularize Ethical Science. University of Cambridge ESOL Examinations, 2010.

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11

Cobbe, Frances Power. Essay on Intuitive Morals: Being an Attempt to Popularize Ethical Science. University of Cambridge ESOL Examinations, 2010.

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12

Larsen, Kristine. Particle Panic!: How Popular Media and Popularized Science Feed Public Fears of Particle Accelerator Experiments. Springer, 2019.

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13

Sarfati, Jonathan. Refuting Compromise: A Biblical and Scientific Refutation of "Progresssive Creationism" (Billions of Years) As Popularized by Astronomer Hugh Ross. Master Books, 2004.

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14

Sahni, Ruchi Ram. The Punjab Science Institute. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199474004.003.0010.

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This chapter is devoted to the story of the Punjab Science Institute and Scientific Workshop, which Ruchi Ram Sahni set up along with Professor J.C. Oman of the Government College, Lahore. The aim of the Institute was to popularize scientific knowledge through the Punjab, initially through lectures illustrated with experiments and magic lantern slides, given both in English and the vernacular. The Institute’s lectures became so popular that Sahni and his colleagues were invited all over the Province, to small muffasil towns, to the native states of Kapurthala, Patiala, and Bhawalpur, as to the followers of a religious Sikh leader; for many years Sahni also lectured on scientific topics in Punjabi to an audience of shopkeepers in Lahore. In addition to his work of popularizing science, Sahni recounts his adventures in setting up of a Scientific Workshop which grew in time to produce such excellent instruments that colleagues at an Industrial Conference in Poona were convinced that they had not been produced in India, but had been made abroad and were being passed off as Indian. The narrative includes a discussion of Sahni’s acquaintance with M.G. Ranade, whom he came to know in Simla and then stayed with in Poona.

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15

Kucinskas, Jaime. A Brief History of Buddhist-Inspired American Spirituality, 1830s–1970s. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190881818.003.0002.

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This chapter introduces the historical cultural antecedents to the contemplative movement, showing that mindfulness builds upon the rhetoric and logics of prior religious liberal and spiritual thought in the United States. Americans were exposed to Buddhism, and its emphasis on cultivating inner spiritual life through solitude and reflection, in the mid-nineteenth century from the Transcendentalist literature of Henry David Thoreau and Ralph Waldo Emerson. In the late nineteenth century, the Theosophists and the World’s Parliament of Religions meetings brought additional attention to Buddhism, aligning it with science. Interest in Zen and solitary, reflective Buddhist practices surged in the mid-twentieth century based on the influence of D. T. Suzuki, Alan Watts, and the politicized literature of the Beats. These romanticized portrayals of Buddhism were then more widely popularized with the countercultural movements of the 1960s and 1970s. The contemplatives built upon the work of these prior streams of Buddhist-inspired American spirituality.

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16

Mittelman, James H. The Development Paradigm and Its Critics. Oxford University Press, 2018. http://dx.doi.org/10.1093/acrefore/9780190846626.013.421.

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Development cannot be separated from global political economy, but it is an inherent component of the latter. The concept of development was popularized through expansion of colonization, and underwent various transformations as the socio-political structure of the world changed over time. Thus, the central task of development theory is to determine and explain why some countries are underdeveloped and how these countries can develop. Such theories draw on a variety of social science disciplines and approaches. Accordingly, different development paradigms have emerged upon which different scholars have shown profound interests and to which they gave extensive criticisms—modernization, dependency, Marxism, postcolonialism, and globalization. With the recent emergence of the post-modern critique of development, power has become an important subject in the discourse of development. Nevertheless, a full theoretical understanding of the relations between power and development is still in its fledgling stage. Though highly apparent in human societies, social power per se is a polylithic discourse with no unified definition and implication, which has led different proponents of development paradigms to understand power differently. Although there is a dialectic contradiction between the different dialogic paradigms, the reality of development theory is that there is a large choice of theories and models from which field practicioners will draw pragmatically the most appropriate elements, or they will create their own model adapted to the situation.

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17

Platt, Andrew R. One True Cause. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190941796.001.0001.

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The French philosopher Nicolas Malebranche popularized the doctrine of occasionalism in the late seventeenth century. Occasionalism is the thesis that God alone is the true cause of everything that happens in the world, and created substances are merely “occasional causes.” This doctrine was originally developed in medieval Islamic theology, and was widely rejected in the works of Christian authors in medieval Europe. Yet despite its heterodoxy, occasionalism was revived starting in the 1660s by French and Dutch followers of the philosophy of René Descartes. Since the 1970s, there has been a growing body of literature on Malebranche and occasionalism. There has also been new work on the Cartesian occasionalists before Malebranche—including Arnold Geulincx, Gerauld de Cordemoy, and Louis de la Forge. But to date there has not been a systematic, book-length study of the reasoning that led Cartesian thinkers to adopt occasionalism, and the relationship of their arguments to Descartes’s own views. This book expands on recent scholarship, to provide the first comprehensive account of seventeenth-century occasionalism. Part I contrasts occasionalism with a theory of divine providence developed by Thomas Aquinas, in response to medieval occasionalists; it shows that Descartes’ philosophy is compatible with Aquinas’ theory, on which God “concurs” in all the actions of created beings. Part II reconstructs the arguments of Cartesians—such as Cordemoy and La Forge—who used Cartesian physics to argue for occasionalism. Finally, it shows how Malebranche’s case for occasionalism combines philosophical theology with Cartesian metaphysics and mechanistic science.

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