This book is a unique attempt to capture the growing societal experience of living in an age unlike anything the world has ever seen. Fueled by the perception of acquiring unprecedented powers through technologies that entangle the human and the natural worlds, human beings have become agents of a new kind of transformative event. The ongoing sixth mass extinction of species, the prospect of a technological singularity, and the potential crossing of planetary boundaries are expected to trigger transformations on a planetary scale that we deem catastrophic and try to avoid. In making sense of these prospects, Simon’s book sketches the rise of a new epochal thinking, introduces the epochal event as an emerging category of a renewed historical thought, and makes the case for the necessity of bringing together the work of the human and the natural sciences in developing knowledge of a more-than-human world.

This book is a unique attempt to capture the growing societal experience of living in an age unlike anything the world has ever seen. Fueled by the perception of acquiring unprecedented powers through technologies that entangle the human and the natural worlds, human beings have become agents of a new kind of transformative event. The ongoing sixth mass extinction of species, the prospect of a technological singularity, and the potential crossing of planetary boundaries are expected to trigger transformations on a planetary scale that we deem catastrophic and try to avoid. In making sense of these prospects, Simon’s book sketches the rise of a new epochal thinking, introduces the epochal event as an emerging category of a renewed historical thought, and makes the case for the necessity of bringing together the work of the human and the natural sciences in developing knowledge of a more-than-human world.

Advancements in computing, instrumentation, robotics, digital imaging, and simulation modeling have changed science into a technology-driven institution. Government, industry, and society increasingly exert their influence over science, raising questions of values and objectivity. These and other profound changes have led many to speculate that we are in the midst of an epochal break in scientific history. This edited volume presents an in-depth examination of these issues from philosophical, historical, social, and cultural perspectives. It offers arguments both for and against the epochal break thesis in light of historical antecedents. Contributors discuss topics such as: science as a continuing epistemological enterprise; the decline of the individual scientist and the rise of communities; the intertwining of scientific and technological needs; links to prior practices and ways of thinking; the alleged divide between mode-1 and mode-2 research methods; the commodification of university science; and the shift from the scientific to a technological enterprise. Additionally, they examine the epochal break thesis using specific examples, including the transition from laboratory to real world experiments; the increased reliance on computer imaging; how analog and digital technologies condition behaviors that shape the object and beholder; the cultural significance of humanoid robots; the erosion of scientific quality in experimentation; and the effect of computers on prediction at the expense of explanation. Whether these events represent a historic break in scientific theory, practice, and methodology is disputed. What they do offer is an important occasion for philosophical analysis of the epistemic, institutional and moral questions affecting current and future scientific pursuits.

"While my book attempts to reflect the full range of scholarly debate, I have also attempted to make it useful to anyone interested in Whitehead. To this end, I have introduced the Whiteheadian terms one by one, explaining each in the light of my interpretation, and I have used examples wherever possible. I try to show that Whitehead intended his philosophy have a place in our lives by reshaping our common conceptions, and that he did not intend it to be relegated to purely abstract or esoteric application." — F. Bradford Wallack The twentieth century has seen the greatest innovations in philosophical cosmology since Newton and Descartes, and Alfred North Whitehead was the first and greatest of the philosophers to work out these innovations in systematic ways. In a book that will be controversial in the philosophical community, F. Bradford Wallack argues that interpretations widely accepted by Whiteheadians need revaluation because these interpretations are based on materialist and substantialist assumptions that Whitehead sought to replace. Specifically, she proposes a thorough revision of accepted interpretations of Whitehead's concept of the actual entity. Wallack then elucidates Whitehead's ideas in order of their increasing dependence upon other basic Whiteheadian terms to complete the study of Whiteheadian time and to clarify its purpose within the cosmology of Process and Reality. Whitehead's philosophy then emerges as more intelligible and cohesive than is generally believed.

Inspired by Michel Foucault's The Order of Things, this book tells a story about epochal change in the modern world. Like Foucault, Nicholas Onuf is concerned with how we moderns think about ourselves and our world, but in this book he emphasizes the conceptual links in the ways we think, talk, get things done, conduct ourselves, and run societies, from age to age. As with his previous work, Onuf emphasizes the "rules for rule" that have solidified over time through repeated behaviors that work themselves out into a system of social uniformity and hierarchy. Rules set out who is a member of society, establish goals, provide opportunities to act, and dictate who sits on top -- in other words, what any political society looks like in a particular time and place. This book looks at the political society that has evolved since the Renaissance, or what might be called "the modern world," in order to consider what is yet to come. Onuf argues that modernity, although consisting of a succession of epochs or ages separated by great ruptures, has continued to change within the confines of a "mightie frame" (a turn of phrase he borrows from John Milton). Epoch by epoch, this frame has linked the limits of our knowledge, à la Michel Foucault, to conditions of rule, and it points to a plausible ethics for what comes next. But unlike Foucault, Onuf argues that modernism marked an end to societal and political transitions, and that we have entered a period during which established conditions of rule are likely to be reinforced -- and the mighty frame will grow ever mightier.