Consilience: The Unity of Knowledge by Edward O. Wilson

By Edward O. Wilson

"A spectacular trip around the sciences and arts looking for deep legislation to unite them." --The Wall road magazine

One of our best residing scientists--and the winner of 2 Pulitzer Prizes for On Human Nature and The Ants--gives us a piece of visionary value that could be the crowning success of his profession. In Consilience (a observe that initially intended "jumping together"), Edward O. Wilson renews the Enlightenment's look for a unified concept of data in disciplines that variety from physics to biology, the social sciences and the humanities.

Using the usual sciences as his version, Wilson forges dramatic hyperlinks among fields. He explores the chemistry of the brain and the genetic bases of tradition. He postulates the organic ideas underlying artworks from cave-drawings to Lolita. featuring the newest findings in prose of amazing readability and oratorical eloquence, and synthesizing it right into a striking complete, Consilience is technological know-how within the path-clearing traditions of Newton, Einstein, and Richard Feynman.

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23 It is argued, therefore, that as language, differing thereby from all other productions of nature, is liable to historical alterations, it is not fit to be treated in the same manner as the subject-matter of all the other physical sciences. There is something very plausible in this objection, but if we examine it more carefully, we shall find that it rests entirely on a confusion of terms. We must distinguish between historical change and natural growth. Art, science, philosophy, and religion all have a history; language, or any other production of nature, admits only of growth.

Albans, informs us that we must not use names of multitudes promiscuously, but we are to say, “a congregacyon of people, a hoost of men, a felyshyppynge of yomen, and a bevy of ladies; we must speak of a herde of dere, swannys, cranys, or wrenys, a sege of herons or bytourys, a muster of pecockes, a watche of nyghtyngales, a flyghte of doves, a claterynge of choughes, a pryde of lyons, a slewthe of beeres, a gagle of geys, a skulke of foxes, a sculle of frerys, a pontificality of prestys, a bomynable 55 syght of monkes, and a superfluyte of nonnes,” and so of other human and brute assemblages.

Fuchs, Romanische Sprachen, s. 355. , v. 10, 52. Bonâ mente factum, ideo palam; malâ, ideo ex insidiis. 41 as bonâ mente, in good faith. ” Therefore, what has happened in the growth of Latin, or in the change of Latin into French, is simply this: in phrases such as forti mente, the last word was no longer felt as a distinct word, and it lost at the same time its distinct pronunciation. Mente, the ablative of mens, was changed into ment, and was preserved as a merely formal element, as the termination of adverbs, even in cases where a recollection of the original meaning of mente (with a mind), would have rendered its employment perfectly impossible.

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