Eric Steinhart

Neoplatonism is alive and well today. It expresses itself in New Thought and the mind-cure movements derived from it. However, to avoid many ancient errors, Neoplatonism needs to be modernized. The One is just the simple origin from which all complex things evolve. The Good, which is not the One, is the best of all possible propositions. A cosmological argument is given for the One and an ontological argument for the Good. The presence of the Good in every thing is Spirit. Spirit sits in the logical center of every body; it is surrounded by the regulatory forms of that body. Striving for the Good, Spirit seeks to correct the errors in its surrounding forms. To correct the errors in biological texts, modern Neoplatonists turn to the experimental method. This Neoplatonism is pantheistic not because of some theoretical definition of God but rather because of its practical focus on the shaping of Spirit.

_More Precisely_ is a rigorous and engaging introduction to the mathematics necessary to do philosophy. Eric Steinhart provides lucid explanations of many basic mathematical concepts and sets out the most commonly used notational conventions. He also demonstrates how mathematics applies to fundamental issues in various branches of philosophy, including metaphysics, philosophy of language, epistemology, and ethics. This second edition adds a substantial section on decision and game theory, as well as a chapter on information theory and the efficient coding of information.

My dissertation aims to provide a formal semantic theory for metaphors and a computational model of that theory. A computer program, NETMET, implements the ideas presented in the dissertation. Working in a thoroughly cognitive manner, my dissertation is both rigorously mathematical and psychologically well-informed. The dissertation is scientific in method. The reasoning is primarily abductive, and each proposed hypothesis is validated against large, detailed examples from the history of philosophy and science. ;The dissertation begins by sketching a formal theory of conceptual knowledge. Conceptual knowledge is modeled as a semantic network of concepts: concepts are modeled as network nodes, propositions as structures containing such nodes. A semantic field is characterized as a cluster of densely interrelated concepts. ;The core of the dissertation is a formal theory of analogy. It is argued that analogies serve as the primary basis for the generation of metaphors. Analogies are viewed as approximate homomorphisms from a source semantic field to a target field. Constraint-satisfaction algorithms are presented for computing analogies and for transfering knowledge from the source to the target by means of an underlying analogy; particular care is taken to transfer the implicative structure of the source field. Such analogical transference produces metaphorical propositions. Rules are given for generating several syntactical forms of metaphorical utterances. ;The dissertation then proceeds to the analysis and interpretation of metaphors. Logical deep structures are provided for several syntactic forms of metaphors. For instance, copula metaphors are shown to be class-inclusion statements . A forward-chaining inference algorithm is presented that deduces literal propositions from metaphorical propositions. It is then shown how such literal entailments can be incorporated into abductive argument schema which confirm or disconfirm metaphors. In this respect, at least, metaphorical propositions are analogous to theoretical statements. Since arguments can be provided for metaphorical propositions, it is argued that they carry truth-values, and so are cognitively meaningful

An Omega Point Theory says that reality is making progress from some initial state to some final state. It moves from some Alpha Point (the initial state) to some Omega Point (the final state). The progress is an increase in some quality. For example, reality is making progress from the chaotic to the orderly; or it is making progress from the simple to the complex; or from the mindless to the mental; or from evil to good. Here we focus on the Omega Point theory of Peirce. An Omega Point Theory is an evolutionary cosmology – it says that the universe is evolving from the Alpha Point to the Omega Point. Peirce refers to his evolutionary cosmology as a Cosmogonic Philosophy would suppose that in the beginning – infinitely remote – there was a chaos of unpersonalized feeling, which being without connection or regularity would properly be without existence. This feeling, sporting here and there in pure arbitrariness, would have started the germ of a generalizing tendency. Its other sportings would be evanescent, but this would have a growing virtue. Thus the tendency to habit would be started; and from this, with the other principles of evolution, all the regularities of the universe would be evolved. At any time, however, an element of pure chance survives and will remain until the world becomes an absolutely perfect, rational, and symmetrical system, in which mind is at last crystallized in the infinitely distant future. (Peirce, Collected Papers , 6.33)

Nietzsche has a surprisingly significant and strikingly positive assessment of mathematics. I discuss Nietzsche's theory of the origin of mathematical practice in the division of the continuum of force, his theory of numbers, his conception of the finite and the infinite, and the relations between Nietzschean mathematics and formalism and intuitionism. I talk about the relations between math, illusion, life, and the will to truth. I distinguish life and world affirming mathematical practice from its ascetic perversion. For Nietzsche, math is an artistic and moral activity that has an essential role to play in the joyful wisdom.

Many writers advocate the development of new and more naturalistic religions.1 Perhaps these new religions will emerge from religious naturalism. Peters believes that religious naturalism “could lead to a new significant form of organized religion with a structured community, ritual practices, and ways of moral living.”2 However, at the present time, religious naturalism is not a nature-centered religion. The features mentioned by Peters are mainly missing.3 At the present time, the most significant effort to derive a nature-centered religion from religious naturalism is found in Crosby. Over the course of several books, Crosby lays out his metaphysical theory of nature.4 He uses that theory to develop a...

On Nietzsche aims to present Nietzsche's thought as a coherent and reasonable system rather than as a collage of prophetic or poetic aphorisms. Nietzsche is a thinker who gives reasons and makes arguments. At the core of Nietzsche's thought is radical world- and life-affirmation. It is that affirmation than which there is none greater. It is an affirmation ultimately based on the classical Greek principle of plenitude: it is better to be than not to be. On Nietzsche lays out his views on the human condition, religion, language, knowledge, science, truth, the will to power, the herd and the individual, and the eternal return. On Nietzsche shows how he develops ideas from Plotinus, Anselm, Leibniz, Kant, Schopenhauer, and others. It also aims to show how the contemporary Anglo-American tradition has adopted many Nietzschean ideas.

A powerful argument against the resurrection of the body is based on the premise that all resurrection theories violate natural laws. We counter this argument by developing a fully naturalistic resurrection theory. We refer to it as the revision theory of resurrection (the RTR). Since Hick’s replica theory is already highly naturalistic, we use Hick’s theory as the basis for the RTR. According to Hick, resurrection is the recreation of an earthly body in another universe. The recreation is a resurrection counterpart. We show that the New Testament supports the idea of resurrection counterparts. The RTR asserts that you are a node in a branching tree of increasingly perfect resurrection counterparts. These ever better counterparts live in increasingly perfect resurrection universes. We give both theological arguments and an empirical argument for the RTR.

I use concepts from Foucault's analysis of the human condition to investigate how we recognize or fail to recognize ourselves in machines like computers. Human beings are traditionally defined as "rational animals" or as "thinking things". I examine how this self-conception determines our use of computing machines as logical mirrors in which we both hope and fear to see our truest selves. I examine two analogies: (1) how we think of computers as if they were human (self-projection) and (2) how we think of humans as if they were computers (self-reflection). I interpret the humanization of computers and the computerization of humans as ways that thought tries to master its own freedom by thinking of itself metaphorically in terms of something else.

Ordinal polytheism is motivated by the cosmological and design arguments. It is also motivated by Leibnizian–Lewisian modal realism. Just as there are many universes, so there are many gods. Gods are necessary concrete grounds of universes. The god-universe relation is one-to-one. Ordinal polytheism argues for a hierarchy of ranks of ever more perfect gods, one rank for every ordinal number. Since there are no maximally perfect gods, ordinal polytheism avoids many of the familiar problems of monotheism. It links theology with counterpart theory, mathematics and computer science. And it entails that the system of universes has an attractive axiological structure

I use modal logic and transfinite set-theory to define metaphysical foundations for a general theory of computation. A possible universe is a certain kind of situation; a situation is a set of facts. An algorithm is a certain kind of inductively defined property. A machine is a series of situations that instantiates an algorithm in a certain way. There are finite as well as transfinite algorithms and machines of any degree of complexity (e.g., Turing and super-Turing machines and more). There are physically and metaphysically possible machines. There is an iterative hierarchy of logically possible machines in the iterative hierarchy of sets. Some algorithms are such that machines that instantiate them are minds. So there is an iterative hierarchy of finitely and transfinitely complex minds.

A model of analogical mapping is proposed that uses five principles to generate consistent and conflicting hypotheses regarding assignments of elements of a source domain to analogous elements of a target domain. The principles follow the fine conceptual structure of the domains. The principles are: (1) the principle of proportional analogy; (2) the principle of mereological analogy, (3) the principle of chain reinforcement; (4) the principle of transitive reinforcement; and (5) the principle of mutual inconsistency. A constraint-satisfaction network is used to find the set of assignments that preserves the greatest relational structure of the source. In contrast to the model proposed here, most models of analogical mapping use only the principle of proportional analogy. The use of many principles is shown to be superior in that it permits smoother integration of pragmatic factors and results in a more efficient mapping process.

Our digital technologies have inspired new ways of thinking about old religious topics. Digitalists include computer scientists, transhumanists, singularitarians, and futurists. Digitalists have worked out novel and entirely naturalistic ways of thinking about bodies, minds, souls, universes, gods, and life after death. Your Digital Afterlives starts with three digitalist theories of life after death. It examines personality capture, body uploading, and promotion to higher levels of simulation. It then examines the idea that reality itself is ultimately a system of self-surpassing computations. On that view, you will have infinitely many digital lives across infinitely many digital worlds. Your Digital Afterlives looks at superhuman bodies and infinite bodies. Thinking of nature in purely computational terms has the potential to radically and positively change our understanding of life after death.

Teilhard is among the first to seriously explore the future of human evolution. He advocates both bio-technologies (e.g. genetic engineering) and intelligence technologies. He discusses the emergence of a global computation - communication system (and is said by some to have been the first to have envisioned the Internet). He advocates the development of a global society. He is almost surely the first to discuss the acceleration of technological progress to a Singularity in which human intelligence will become super-intelligence. He discusses the spread of human intelligence into the universe and its amplification into a cosmic-intelligence. His work has been taken up by Barrow and Tipler; Tipler; Moravec; and Kurzweil. Of course, Teilhard's Omega Point Theory is deeply Christian. For secular transhumanists, this may be difficult. But transhumanism cannot avoid a fateful engagement with Christianity. Christian institutions may support or oppose transhumanism. Since Christianity is an extremely powerful cultural force in the West, it is imperative for transhumanism to engage it carefully. A serious study of Teilhard can help that engagement and will thus be rewarding to both communities.

After rejecting substance dualism, some naturalists embrace patternism. It states that persons are bodies and that bodies are material machines running abstract person programs. Following Aristotle, these person programs are souls. Patternists adopt four-dimensionalist theories of persistence: Bodies are 3D stages of 4D lives. Patternism permits at least six types of life after death. It permits quantum immortality, teleportation, salvation through advanced technology, promotion out of a simulated reality, computational monadology, and the revision theory of resurrection.

In this article I discuss identity and indiscernibility for person‐stages and persons. Identity through time is not an identity relation (it is a unity relation). Identity is carefully distinguished from persistence. Identity is timeless and necessary. Person‐stages are carefully distinguished from persons. Theories of personal persistence are not theories of identity for persons. I deal not with the persistence of persons through time but with the timeless and necessary identity and indiscernibility of persons. I argue that it is possible that there are non‐identical but indiscernible temporally whole persons. I discuss the biographies of persons and develop the type or token distinction for persons. Twins in symmetrical or eternally recurrent universes are examples of indiscernible persons. I discuss temporal and modal branching, and I end with survival for person‐tokens and eternity for person‐types.

If the computational theory of mind is right, then minds are realized by machines. There is an ordered complexity hierarchy of machines. Some finite machines realize finitely complex minds; some Turing machines realize potentially infinitely complex minds. There are many logically possible machines whose powers exceed the Church–Turing limit (e.g. accelerating Turing machines). Some of these supermachines realize superminds. Superminds perform cognitive supertasks. Their thoughts are formed in infinitary languages. They perceive and manipulate the infinite detail of fractal objects. They have infinitely complex bodies. Transfinite games anchor their social relations.

Pantheism claims: (1) there exists an all-inclusive unity; and (2) that unity is divine. I review three current and scientifically viable ontologies to see how pantheism can be developed in each. They are: (1) materialism; (2) Platonism; and (3) class-theoretic Pythagoreanism. I show how each ontology has an all-inclusive unity. I check the degree to which that unity is: eternal, infinite, complex, necessary, plentiful, self-representative, holy. I show how each ontology solves the problem of evil (its theodicy) and provides for salvation (its soteriology). I conclude that Platonism and Pythagoreanism have the most divine all-inclusive unities. They support sophisticated contemporary pantheisms. (Published Online February 17 2004).

_More Precisely_ provides a rigorous and engaging introduction to the mathematics necessary to do philosophy. It is impossible to fully understand much of the most important work in contemporary philosophy without a basic grasp of set theory, functions, probability, modality and infinity. Until now, this knowledge was difficult to acquire. Professors had to provide custom handouts to their classes, while students struggled through math texts searching for insight. _More Precisely_ fills this key gap. Eric Steinhart provides lucid explanations of the basic mathematical concepts and sets out most commonly used notational conventions. Furthermore, he demonstrates how mathematics applies to many fundamental issues in branches of philosophy such as metaphysics, philosophy of language, epistemology, and ethics.

I discuss the view, increasingly common in physics, that the foundational level of our physical reality is a network of computing machines (so that our universe is ultimately like a cellular automaton). I discuss finitely extended and divided (discrete) space-time and discrete causality. I examine reasons for thinking that the foundational computational complexity of our universe is finite. I discuss the emergence of an ordered complexity hierarchy of levels of objects over the foundational level and I show how the special sciences study these emergent objects.

Nick Bostrom’s Simulation Argument (SA) has many intriguing theological implications. We work out some of them here. We show how the SA can be used to develop novel versions of the Cosmological and Design Arguments. We then develop some of the affinities between Bostrom's naturalistic theogony and more traditional theological topics. We look at the resurrection of the body and at theodicy. We conclude with some reflections on the relations between the SA and Neoplatonism (friendly) and between the SA and theism (less friendly).

Many religions and religious philosophies say that ultimate reality is a kind of primal energy. This energy is often described as a vital power animating living things, as a spiritual force directing the organization of matter, or as a divine creative power which generates all things. By refuting older conceptions of primal energy, modern science opens the door to new and more precise conceptions. Primal energy is referred to here as ‘spirit’. But spirit is a natural power. A naturalistic theory of spirit is developed using ideas from information theory and thermodynamics, such as the maximum entropy production principle. Spirit drives the evolution of complexity at all levels of existence.

The game of life is an excellent framework for metaphysical modeling. It can be used to study ontological categories like space, time, causality, persistence, substance, emergence, and supervenience. It is often said that there are many levels of existence in the game of life. Objects like the glider are said to exist on higher levels. Our goal here is to work out a precise formalization of the thesis that there are various levels of existence in the game of life. To formalize this thesis, we develop a set-theoretic construction of the glider. The method of this construction generalizes to other patterns in the game of life. And it can be extended to more realistic physical systems. The result is a highly general method for the set-theoretical construction of substances