James O'Brien

Review of the climate science for severe convective storms, extreme precipitation, hurricanes and typhoons, and severe snowstorms and ice storms in the US shows that the ability to detect and attribute trends varies, depending on the phenomenon. A specific subset of extreme weather and climate types affecting the country is discussed to examine these extreme weather conditions. The categories of storms described were selected as they caused property damage and loss of life. The identification of an extreme occurrence was based on meteorological properties in place of the destructiveness. The primary purpose was to examine the scientific evidence for the prevailing capability to detect trends and understand their causes for certain weather types, including severe convective storms and hurricanes and typhoons.

The central question raised in this dissertation is whether John Dewey's philosophy can be fairly and fruitfully viewed as an American anticipation of European Phenomenology. We wish besides to ascertain if Dewey's contributions can be enriched by this more conscious comparison with Phenomenology. Dewey's long and remarkably productive career is reviewed in light of these questions. Martin Heidegger and Gabriel Marcel are brought into reflective dialogue with Dewey regarding specific mutual concerns. The gathered results lead to a positive reply to both questions proposed. ;Common elements which incline to a phenomenological interpretation of Dewey include his initial attraction to Hegelian idealism and his gradual transition "from absolutism to experimentalism." The formative influence of William James in various particulars also favors a phenomenological reading. A very clear compatibility is found in Dewey's unique and thorough-going reflections on the notion of experience. Finally, in his late career he seeks to solidify his adamant anti-dualistic convictions about experience and environing nature or situation through the foundational and unifying concept of quality. ;The thesis of phenomenological affinity is tested in concrete fashion by conversation with Heidegger. This provides substance to Richard Rorty's claim that "these are the two outstanding historical thinkers of the present century." The dissertation inclines more towards Dewey's position on technology, but is open to the further implications of their surprisingly similar convictions regarding the saving role of the creative artist. ;The final chapter, on Marcel, returns to the starting point of the dissertation, his and Dewey's enthusiasm over human communication. Due to Dewey's admittedly inadequate reflection upon human subjectivity, his inability philosophically to found such phenomena has become evident. With basic compatibilities of interest and methodology established, however, Dewey's thought can be invigorated by Marcel's grounded reflections upon the personal, the interpersonal and even the transcendent

IT has been affirmed frequently that Aristotle’s Physics contains no concept of inertia. Indeed this character, coupled with his great subsequent influence up to the Renaissance, is often considered a key reason for the charge that Aristotle produced a set-back of one thousand years in the development of physics. Our purpose here is to attempt to put in a balanced perspective the Aristotelian doctrine and ancient anticipations of the concept of inertia; no attempt is made to study the medieval period. A classic passage cited to illustrate the position of Aristotle is the analysis of projectile motion in Book VIII of the Physics.

Teilhard’s cosmological speculation is a valuable basis for an environmental ethics that perceives individual natural objects as good in themselves and the world as good in itself. Teilhard perceives man as fundamentally part of a cosmic environmental whole that is greater than mankind taken individually or collectively. His holistic views on human biological and psychological and social evolution are, I argue,compatible with a biocentric environmental ethics. I discuss some similarities and differences with the views of the deep ecology movement. I show that Teilhard’s hierarchical system is not humanistically oriented in a way that need be interpreted by Teilhardians as contrary to environmental well-being. I argue that Teilhard’s sympathies toward transportation technology, including the automobile, can be interpreted in his holistic manner. I conclude that Teilhard’s theocentric views are also a basis for supporting an environmental ethics which is both optimistic and not anthropocentric.