Grecian Coffee House near Fleet Street

Newton’s First Law of Motion: An object at rest will remain at rest while an object in motion will continue in motion with a constant velocity unless acted on by outside force.

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what is there now locke surely one of the fathers of modern modern day british empiricism 00:15:12 was it pains to argue that the endless metaphysical disputes about the real essence of things were idle to begin with because we lack the capacity to know the real essence of 00:15:26 anything all we have is what lock referred to as the nominal essence of things it's the way we in virtue of the way we perceive and and and cogitate 00:15:40 it's the way we come to label things people and carpets and light bulbs and computers we give things names based on general characteristics and it's 00:15:52 largely the the shared experiences of a community that settles on the meaning of a term as for the real essence of things that's beyond the reach beyond beyond the reach of our our very 00:16:05 senses now how does lock come to a conclusion like that well he is an older friend of that very clever young fellow ah 00:16:16 isaac what's his name and according to newton

I understand some people that if they say 00:07:47 "no, no, this is a science thing, "it's not for us, that's the province of God, we shouldn't go there." I can hear that view, but I really don't think it's what I see in scripture. What I see in scripture is, c'mon, I wanna to show it to you. I want to reveal myself to you. I don't see science as challenging my faith. In fact, I see it as affirming my faith.

While our modern world cringes at any mention of spirituality, it is not the enemy of science. It speaks volumes that many of the greatest minds of history, including Einstein, Tesla, Da Vinci, Plato and Pythagorus were as interested in the spiritual world as they were in the material sciences.

Is spirituality the missing pillar of sustainability?

When I wrote my treatise about our system I had an eye upon such principles as might work with considering men for the belief of a Deity; and nothing can rejoice me more than to find it useful for that purpose.

This Being governs all things, not as the soul of the world, but as Lord over all. . . . The Supreme God is a Being eternal, infinite, absolutely perfect . . . and from his true dominion it follows that the true God is a living, intelligent, and powerful Being. . . . He is not eternity and infinity, but eternal and infinite; he is not duration or space, but he endures and is present.

Does it not appear from phenomena that there is a Being incorporeal, living, intelligent, omnipresent, who in infinite space . . . sees the things themselves intimately, and thoroughly perceives them, and comprehends them wholly.

Whence is it that Nature doth nothing in vain? And whence arises all that order and beauty which we see in the world? . . . Was the eye contrived without skill in optics? And the ear without knowledge of sounds?

A Brief Survey of Sir Isaac Newton's Views on Religion

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Despite the crudeness of his experimental setup 500 years ago, da Vinci, Dr. Gharib said, was able to calculate the gravitational constant to an accuracy within 10 percent of the modern value.

David Hume, a great philosopher, in his “History of England” — he wrote a huge history of England — there’s a chapter devoted to Isaac Newton, a full chapter. He describes Newton as, you know, the greatest mind that ever existed, and so on and so forth. He said Newton’s great achievement was to draw the veil away from some of the mysteries of nature — namely, his theory of universal gravitation and so on — but to leave other mysteries hidden in ways we will never understand. Referring to: What’s the world like? We’ll never understand it. He left that as a permanent mystery. Well, as far as we know, he was right.

Newton used to turn down the corners of the pages of his books so that they pointed to the exact passage he wished to recall.

Newton’s discovery of the differing refrangibility of colors indicated to him how telescope lenseswould always produce ill-focused images because of chromatic aberration. In order to avoid the use oflarge lenses, he devised the reflecting telescope

we need to understand what the tradition is that he is feeding from and how what his orientation is he is 00:01:21 taking his own work to be an extension of the work of immanuel kant now if you have not noticed anything in the history of philosophy of mind please 00:01:33 notice descartes and kant those are the two principal landmarks so many others but kant had died at the very start of the 19th century kant was working within a 00:01:46 physical framework that was newtonian in which space and time are simply blocks containers within which things unfold mechanistically that was the metaphysics available to 00:02:00 kant was asking with that metaphysics how do we come to know anything now he had the cogito of descartes very much on his mind but also the the empiricists 00:02:14 concerns with the role of the senses following the tradition of hume and kant attempted to resolve this by noting that there were some things that could not be learned from the world that had 00:02:27 to be in place before any knowledge of the world can happen at all he called these the synthetic a prioris those things that well nothing forces the manas but we can't begin to make 00:02:38 sense of the notion of knowledge without prior notions of time and space and causality this is a difficult position to occupy and can't argumentation was developed in very many ways and gave rise to very many 00:02:53 different kinds of science thereafter for the thing in itself this shell is not knowable rather i encountered a phenomenon of the shell the phenomenon of the shell 00:03:11 through mediated through the senses and the body and i can never thus get to the shell itself this is of course the paradox underlying all representational theories 00:03:22 of perception which is that they seem to leave you estranged from the world and not in contact with the world all knowledge seem to be mediated through the sensors so it need you need 00:03:34 to bootstrap knowledge with these synthetic api ras for accounts this is immanuel kant dies at the start of the 19th century and then about 00:03:45 1870 something like scientific psychology starts to emerge and there's a wide variety of approaches they're drawing among other things from kant but they're not following one 00:03:58 unified agenda funux comes in here and he sees himself as taking kant seriously and he's going to develop in his context in the 1920s and 1930s 00:04:10 the notion of a synthetic a priori changes now instead of the physicalist model of time and space and as containers that we have with kant the body is the ultimate synthetic a 00:04:22 priori for von neux cool epistemology or how a being comes to know the world will only be ever understood through careful attention to the structures of and processes of the body

Newton had discovered, during classes at San Francisco Law School, that California law allowed people to carry guns in public so long as they were visible, and not pointed at anyone in a threatening way.In February of 1967, Oakland police officers stopped a car carrying Newton, Seale, and several other Panthers with rifles and handguns. When one officer asked to see one of the guns, Newton refused. “I don’t have to give you anything but my identification, name, and address,” he insisted. This, too, he had learned in law school.

Newton's Waste Book (MS Add. 4004) The most cherished legacy that Newton received from his stepfather, Barnabas Smith (1582-1653), seems to have been this vast manuscript commonplace book Add. 4004. Smith was rector of North Witham, a wealthy clergyman who married Newton’s mother on 27 January 1646. The immediate consequence of this union was that the three-year old Isaac Newton had to be sent to live with his grandmother. On Smith’s death, Newton appears to have inherited his library, most of which he gave away much later in life to a kinsman in Grantham. Smith himself had made extensive use of these books, in compiling a volume of theological commonplaces. This consisted of hundreds of folios bound in pasteboard, ruled at the top and in the margin of each folio to allow space for a heading and references to each entry. Newton was not interested by the very pedestrian efforts in divinity, largely the culling of quotations, with which Smith had begun to fill the book since its inception on 12 May 1612. He wanted its paper, as the title that he wrote on its original cover in February 1664 (‘Waste Book’) suggested.

Sir Isaac Newton

I have described myself as always having been embued with a fervent longing to penetrate the secrets of nature. In spite of the intense labour and wonderful discoveries of modern philosophers, I always came from my studies discontented and unsatisfied. Sir Isaac Newton is said to have avowed that he felt like a child picking up shells beside the great and unexplored ocean of truth. Those of his successors in each branch of natural philosophy with whom I was acquainted, appeared even to my boy’s apprehensions, as tyros engaged in the same pursuit. The untaught peasant beheld the elements around him, and was acquainted with their practical uses. The most learned philosopher knew little more. He had partially unveiled the face of Nature, but her immortal lineaments were still a wonder and a mystery. He might dissect, anatomise, and give names; but, not to speak of a final cause, causes in their secondary and tertiary grades were 27utterly unknown to him. I had gazed upon the fortifications and impediments that seemed to keep human beings from entering the citadel of nature, and rashly and ignorantly I had repined. But here were books, and here were men who had penetrated deeper and knew more. I took their word for all that they averred, and I became their disciple. It may appear strange that such should arise in the eighteenth century; but while I followed the routine of education in the schools of Geneva, I was, to a great degree, self taught with regard to my favourite studies. My father was not scientific, and I was left to struggle with a child’s blindness, added to a student’s thirst for knowledge. Under the guidance of my new preceptors,

would owe their being to me

I do not see him in this light. I do not think that any one who has pored over the contents of that box which he packed up when he finally left Cambridge in 1696 and which, though partly dispersed, have come down to us, can see him like that. Newton was not the first of the age of reason. He was the last of the magicians, the last of the Babylonians and Sumerians, the last great mind which looked out on the visible and intellectual world with the same eyes as those who began to build our intellectual inheritance rather less than 10,000 years ago. Isaac Newton, a posthumous child bom with no father on Christmas Day, 1642, was the last wonderchild to whom the Magi could do sincere and appropriate homage.

I buy into Newton’s philosophy that we see further by standing on the shoulders of giants.

k-th Newton transformation ofh) to be the bilinear form given by(23)tk(h) =1k!(n−1−k)!∗(gn−1−khk)

Pstjl(k)=12δi1i2···i2k−3i2k−2stj1j2···j2k−3j2k−2j2k−1j2khj1i1hj2i2···hj2k−2i2k−2gj2k−1jgj2kl,which implies by (2.20) that(4.10)2ePstjl(k)hsj= (2k−1)! (T(2k−1))tpgpl