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In the preface, the author describes quantum field as a subject that is "notoriously hard to learn". He admits having severe difficulty in the learning of it, which he blames on the lack of good presentations of the subject. One can easily find though superb explanations of QFT in the literature, both in preprint and textbook form. His presentation of QFT could loosely be described as the "older" quantum field theory, since he does not address guage theories and makes no use of modern mathematical formalism. By his own admission, all of the ideas in the book were known by 1950.
The title of the book reflects the author's view of an interpretation of a theory, namely that it gives a similarity relation that is hypothesize to hold between a model and the properties of things that the model is supposed to characterize. This notion of similarity is a purely qualitative one though, as is typical in most discourses on philosophy. For the author, the issue for interpretation is the phenomenon of "superposition" in QFT, and he also endeavors to show that the "particle" intepretation of QFT is at equal level with the "field" theoretic one. He believes that current views on QFT get the particle aspect wrong, nor show how the particle and field aspects fit together. It is the particle labeling he says, that causes problems, and his solution is via the Fock space formalism, which avoids what he calls the "surplus structure" of conventional quantum mechanics, and which avoids the temptation to ascribe properties to particles. Instead he uses a conception of "quanta", which gives information only on what patterns of properties are exhibited. The Fock space basis states, and consequently the operators are indexed by space-time points, entailing naturally an interpretation of the theory in terms of fields. However, the notion of "operator-valued fields" that is typically expoused by practioners is criticized by the author and he lays out a different interpretation (but again using the Fock formalism), using as examples coherent states and vacuum fluctuations. He recognizes, quite correctly, that an interpretation as a quantum field takes place in a loose analogical relation to classical physics.
No treatment of quantum field theory could be complete without including a discussion of renormalization. The author does not really add anything new in his discussion, as a reader can gain essentially the same content and insight (and more) in currrent papers, preprints, monographs, and textbooks on the subject. The use of cut-offs and dimensional regularization are briefly discussed, but no new insights are given into them. His solution to the problem of renormalization is what he calls a "mask-of-ignorance" approach, in which he asserts that a correct quantum field theory will be completely free of infinities. The correct theory is unknown, but this does not matter as long as attention is restricted to expressions that are independent of the cutoff and the regularization scheme. This has been said many times already though, by many different researchers and expositors of quantum field theory. A quantum field theory free from divergences has yet to be found, but another approach to the problem of infinities has taken over, that one going by the name of string theory.
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1) On page 7 it says, "Kierkegaard wasn't really a philosopher at all. At least not in the academic sense." If we say that academic philosophy does not recognize Kierkegaard as a philosopher we must also recognize that Kierkegaard thinks academic philosophy is a nest of charlatans and liars who have no right to judge his work. For Kierkegaard, Socrates is the paradigmatic philosopher. Imagine, for a moment, Plato's dialogue Protagoras. There is Socrates, who receives no money for teaching because he has nothing to teach. There are, on the other hand, the sophists, who claim to be able to teach the Sciences, real knowledge, in return for pay. Who does the academic philosopher resemble: Socrates or the sophist? Who does Kierkegaard more resemble? If Kierkegaard is not a philosopher, how is Socrates one? Certainly, Kierkegaard never claimed to be a philosopher (despite his Doctorate in Philosophy), calling himself a poet, but it must always be remembered that this is because he holds academic philosophers in contempt.
2) On page 8 is the claim that Kierkegaard invented existentialism, a claim about as absurd as Socrates invented philosophy or Jesus, Christianity. Sartre invented existentialism and then enlisted "precursors" to support the claim that he hadn't. Existentialism is one interpretation of Kierkegaard's work and is probably not the best one. Now that Post-Modernism is all the rage, Kierkegaard is being seen as Post-Modern (see Both-And by Michael Strawser). The problem is that what you bring to Kierkegaard is what you get out of him and if you are looking for existentialism in Kierkegaard, you will find it, whether its there or not.
3) In the chapter on "Life and Works" one of the most pervasive and difficult to dispell error about Kierkegaard is presented as fact. The author describes the pseudonymous authorship as Kierkegaard's attempt to disguise himself. This is true enough. The problem is that a pseudonym did nothing, in a small town like Copenhagen, to disguise his identity. Everybody in town knew who the author of Either/Or was. So clearly to say as the author did, "Once again Kierkegaard found himself in a pickle. . . .Put simply he wanted to hide behind a pseudonym, yet at the same time he wished to make it obvious it was a pseudonym"(p. 35) is disingenuous. Hello, I think everybody is going to figure out that A and B are not real names. I don't think he needs to signal people that these are pseudonyms. So what has Kierkegaard got to hide. Himself. He is trying to get free of his own history. He creates, not just pseudonyms, but characters which themselves embody philosophical ideas. By coming to understand the expressions, concerns and moods of these characters, a careful reader comes to understand a philosophical idea (for instance, in either /Or A embodies the aesthetic existence sphere and B the ethical sphere). There is a danger therefore in talking too much about Regine Olsen or Michael P. Kierkegaard as the source or meaning of Kierkegaard's pseudonymous works. Then one has a source for pat answers about Kierkegaard's meaning with no real interpretive depth. As long as one continues talking about Kierkegaard upbringing or his engagement one risks a surface interpretation displacing any hope of a deeper understanding.
I suggest Douglas Mullen's book Self-deception and cowardice in the Present Age, or Parables of Kierkegaard by Thomas Oden as alternatives.
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This very short work is followed by an essay that has some insight but mostly it's serious prose that sounds weighter than it really is. It is written by Christiane Blot-Labarrere who is (according to the book) "among the very few whose writtings were respected by Duras."
This is the type of book many creative writting students are writting and it is an example of why many intellgent readers do not read "serious books." Pick up the Lover instead to see this woaman's greatness.
If you've not read Duras and have no particular interest in human reaction to impending death, read several Duras books before reading No More but at some point read No More - it is time well spent.
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The American authors of this book provide a very thorough view of a wide range of massage approaches including superficial reflex, superficial fluidd, neuromuscular, connective tissue, passive movement and percussive techniques. The detail on treatment techniques make it more appropriate for the student physiotherapist, but the occupational therapist working in neurology or rehabilitation is likely to find the diagrams and photographs in the text helpful in informing their practice.
As an occupational therapy student, I found the focus on outcome measures and the treatment process helpful in considering my own practice. Looking at the links between impairment and outcome and the approach to goal-setting is of interest.
The chapter on the best posture for the clinician in delivering treatment helped, me not just with this kind of treatment, but also in considering my general physical use of self and my use in manual handling. There is an emphasis on the clinician preparing herself for treatment, an approach which occupational therapists, in the heat of the moment, can sometimes forget.
This is a book which I am unlikely to read cover to cover but which I will dip in to when I want to understand how to deal with physical problems. I think it will help me to interpret a client's dysfunction more effectively than I could otherwise have done. I am not sure that occupational therapists will want to go out and buy it for their course but it would be worth persuading your physiotherapist friends to buy and then borrowing it as required! One word of warning, the book seems to be designed to use as a practical reference manual and is printed on light weight paper, which makes it easy to carry around but not very robust.
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But then, when he gets to internal alchemy, he suddenly shifts into an obviously sectarian point-of-view with several fanatical opinions that he starts passing off as some sort of ultimate truth. For example, he basically says anyone, even a chinese, who is in the west operating under the title "taoist master" is by definition a fraud. That one would have to go to the far east and spend many years looking for a real master among the lonely mountain crags, blah, blah, blah. In other words, this holy practice isn't for the likes of you and me, brother and sister. I read later that this guys is some kind of initiate into a particular taoist sect.
I can think of two people from the east who are operating as taoist masters in the west: Master Ni Hua Ching and Mantak Chia (both of whom offer books through amazon) and are very well respected.
My question is: through what omniscience does mr. Wildish claim to know about every master living in the west? Is he saying if he and his friends don't personally know the man or woman, they must be no good? This is ridiculous.
That mars the book seriously. If you are trying to write as a scholar you should also adopt the rules of scholarship and stick to what you can know and leave the sectarian baloney to other people.
Still, if you can put up with that sort of thing, it's worth reading.
Page VII: The Author states "Taoism predates christianity by 400-500 years.
Taoism goes back more than 5,000 years. Predating both Judaism, and the offshoot religion "christianity".
Page 4: "The legendary Yellow Emperor is regarded as a founding father of Chinese civilization, and is said to have lived between 2697 and 2597 BCE."
These dates are in error (about 200 years before the birth of the Yellow Emperor) The Yellow Emperors treatise on internal medicine was allegedly written in 2445 BCE.
Page 17: Mr. Wildish misnames one of the three treasures as Ching. The three treasures are Jing, Ch'i, and Shen.
Page 98: Mr. Wildish misnames the Conception, and Governing Qi vessels as the Directing and Tu meridians. Qi Vessels and meridians are NOT the same.
If you want to study Taoism; please see my Taoism listmania list, or even better; buy a copy of "The Shambhalla Guide To Taoism" by Eva Wong; Two Bears.
Wah doh Ogedoda (We give thanks Great Spirit)
The book combines a useful blend of history and philosophy to convey the general ideas behind Taoism. There are also some short sections on external and internal alchemy including some very basic information on Qigong.
This is far superior to "Simple Taoism" and would be a good starting point for someone who is curious about Taoism. The next step would be Wong's work and perhaps Schipper's "The Taoist Body". Grigg's "The Tao of Zen" has some great historical work as well.
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Five facts about QFT were brought home to me by Teller's book. (1) QFT is a metatheory, not a theory. It doesn't become a theory until critical parts are filled in by an actual model such as the Standard Model of particle physics. Teller gives no clue about how this works. (2) QFT is incomplete in many ways beyond its absence of gravity. (3) QFT is inconsistent, giving different answers to the same problem depending on what methods you use to solve it. Choosing the correct method is a key talent physicists must acquire. (4) QFT is sometimes very sound, giving extraordinarily accurate answers. These problems are all captured by observing that (5) QFT (at least as presented by Teller) is not rigorous; it's a toolkit of formalisms and techniques that have been developed with a perspective much more like engineering than like mathematics.
Teller's target audience is physicists who are able to treat nonrelativistic quantum mechanics and its interpretive problems as uninteresting background, and who want to know a little bit about some of the additonal interpretive issues that caused trouble during the development of QFT. If you want to know how those issues relate to the classic problems of philosophy, you need to go elsewhere. Auyang is a good place to start, providing significantly more sophistication in both philosophy and mathematics.