This book shows how modern political, economic and moral theory, including our ideas of liberty and individualism, are trapped in 17th century notions of intuitive reasoning and not informed by modern scientific understanding. Brian Ellis starts with a re-appraisal of the founding of the United Nations and the political and economic policies of the post-war reconstruction period. He then shows how this period, despite its many faults, embodied a philosophy more closely embedded in scientific realism than dominant theories of either left or right today. He goes on to develop this philosophy, meticulously, demolishing theories of Rawls, Nozick and others along the way.  The result is a philosophy that investigates how a society actually works, supports evidence-based economics and can better enable human beings to flourish. It is a philosophy that can also accommodate the historical differences between societies and their different, but parallel, development strategies over time.

This title presents a major statement on the dominant philosophy of science by one of the world's leading metaphysicians. Brian Ellis's new book develops the metaphysics of scientific realism to the point where it begins to take on the characteristics of a first philosophy. As most people understand it, scientific realism is not yet such a theory. It is not sufficiently general, and has no plausible applications in fields other than the well-established sciences. Nevertheless, Ellis demonstrates that the original arguments that led to scientific realism may be deployed more widely than they originally were to fill out a more complete picture of what there is. Ellis shows that realistic theories of quantum mechanics, time, causality and human freedom can all be developed satisfactorily, and moral theory can be recast to fit within this comprehensive metaphysical framework.

For many years essentialism - the view that some objects have essentially or necessarily certain properties without which they could not exist or be the things they are - was considered to be beyond the pale in philosophy, a relic of discredited Aristotelianism. This is no longer so. Kripke and Putnam have made belief in essential natures once more respectable. Harre and Madden have boldly argued against Hume's theory of causation, and developed an alternative theory based on the assumption that there are genuine causal powers in nature. Dretske, Tooley, Armstrong, Swoyer and Carroll have all developed strong alternatives to Hume's theory of the laws of nature. Shoemaker has developed a thoroughly non-Humean theory of properties. The new essentialism has evolved from these beginnings and can now reasonably claim to be a metaphysic for a modern scientific understanding of the world - one that challenges the conception of the world as comprising passive entities whose interactions are to be explained by appeal to contingent laws of nature externally imposed.

While the phrase "metaphysics of science" has been used from time to time, it has only recently begun to denote a specific research area where metaphysics meets philosophy of science-and the sciences themselves. The essays in this volume demonstrate that metaphysics of science is an innovative field of research in its own right. The principle areas covered are: The modal metaphysics of properties: What is the essential nature of natural properties? Are all properties essentially categorical? Are they all essentially dispositions, or are some categorical and others dispositional? Realism in mathematics and its relation to science: What does a naturalistic commitment of scientific realism tell us about our commitments to mathematical entities? Can this question be framed in something other than a Quinean philosophy? Dispositions and their relation to causation: Can we generate an account of causation that takes dispositionality as fundamental? And if we take dispositions as fundamental (and hence not having a categorical causal basis), what is the ontological ground of dispositions? Pandispositionalism: Could all properties be dispositional in nature? Natural kinds: Are there natural kinds, and if so what account of their nature should we give? For example, do they have essences? Here we consider how these issues may be illuminated by considering examples from reals science, in particular biochemistry and neurobiology.

In this book, Ellis argues that moral and political objectives are not independent of one other, and so must be pursued in tandem. Social humanism is a moral and political philosophy that does just this. As a political philosophy, it justifies the implementation and maintenance of many of the characteristic social policies of welfare states. As a moral philosophy, it provides the foundation required for most human rights legislation.

To this end, Ellis elaborates on the theory of social humanism and the need to reconsider the metaphysical foundations of morals. He develops the theory of social idealism as a meta-theory for both morals and social policy, exploring the global consequences of this new approach.

While "metaphysics of science" is a phrase that has been used from time to time, it has only recently been used to denote a specific research area where metaphysics meets philosophy of science and the sciences themselves. The purpose of this volume is to bring together essays by researchers that demonstrate that metaphysics of science is a field of research in its own right which is at the forefront of innovative ideas in philosophy. The principle areas covered are: * The modal metaphysics of properties: What is the essential nature of natural properties? Are all properties essentially categorical? Are they all essentially dispositions, or are some categorical and others dispositional? * Realism in mathematics and its relation to science: What does a naturalistic commitment of scientific realism tell us about our commitments to mathematical entities? Can this question be framed in something other than a Quinean philosophy? * Dispositions and their relation to causation: Can we generate an account of causation that takes dispositionality as fundamental? And if we take dispositions as fundamental (and hence not having a categorical causal basis), what is the ontological ground of dispositions? * Pandispositionalism: Could all properties be dispositional in nature? * Natural kinds: Are there natural kinds, and if so what account of their nature should we give? For example, do they have essences? Here we consider how these issues may be illuminated by considering examples from reals science, in particular biochemistry and neurobiology.

For many years essentialism - the view that some objects have essentially or necessarily certain properties without which they could not exist or be the things they are - was considered to be beyond the pale in philosophy, a relic of discredited Aristotelianism. This is no longer so. Kripke and Putnam have made belief in essential natures once more respectable. Harre and Madden have boldly argued against Hume's theory of causation, and developed an alternative theory based on the assumption that there are genuine causal powers in nature. Dretske, Tooley, Armstrong, Swoyer and Carroll have all developed strong alternatives to Hume's theory of the laws of nature. Shoemaker has developed a thoroughly non-Humean theory of properties. The new essentialism has evolved from these beginnings and can now reasonably claim to be a metaphysic for a modern scientific understanding of the world - one that challenges the conception of the world as comprising passive entities whose interactions are to be explained by appeal to contingent laws of nature externally imposed.

Scientific Essentialism defends the view that the fundamental laws of nature depend on the essential properties of the things on which they are said to operate, and are therefore not independent of them. These laws are not imposed upon the world by God, the forces of nature, or anything else, but rather are immanent in the world. Ellis argues that ours is a dynamic world consisting of more or less transient objects that are constantly interacting with each other, and whose identities depend on their roles in these processes. The laws of nature are metaphysically necessary, and consequently, there are necessary connections between events.

The nature of measurement is a topic of central concern in the philosophy of science and, indeed, measurement is the essential link between science and mathematics. Professor Ellis's book, originally published in 1966, is the first general exposition of the philosophical and logical principles involved in measurement since N. R. Campbell's Principles of Measurement and Calculation (1928), and P. W. Bridgman's Dimensional Analysis (1931). Professor Ellis writes from an empiricist standpoint. His object is to distinguish and define the basic concepts in measurement, for example: scale, quantity, unit. dimension, number and probability. He discusses the problem of classifying scales of measurement and the special logical problems associated with each kind of scale. A translation of mach's Critique on the Concept of Temperature, which gives his views on the nature of measurement more fully than in any of his other works, is given as an appendix.

In this book, Ellis argues that moral and political objectives are not independent of one other, and so must be pursued in tandem. Social humanism is a moral and political philosophy that does just this. As a political philosophy, it justifies the implementation and maintenance of many of the characteristic social policies of welfare states. As a moral philosophy, it provides the foundation required for most human rights legislation. To this end, Ellis elaborates on the theory of social humanism and the need to reconsider the metaphysical foundations of morals. He develops the theory of social idealism as a meta-theory for both morals and social policy, exploring the global consequences of this new approach.

Scientific Essentialism defends the view that the fundamental laws of nature depend on the essential properties of the things on which they are said to operate, and are therefore not independent of them. These laws are not imposed upon the world by God, the forces of nature or anything else, but rather are immanent in the world. Ellis argues that ours is a dynamic world consisting of more or less transient objects which are constantly interacting with each other, and whose identities depend on their roles in these processes. Natural objects must behave as they do, because to do otherwise would be contrary to their natures. The laws of nature are, therefore, metaphysically necessary, and consequently, there are necessary connections between events. Brian Ellis calls for the rejection of the theory of Humean Supervenience and an implementation of a new kind of realism in philosophical analysis.

Brian S. Ellis' second book, Yesterday Won't Goodbye, begins with birth and then travels both outward and inward, exercising the meaning of origin and the experience of time. The poems exist to themselves but also carry the others within each, the way the past is constant but ever altering with our experience.

The Doctor (Tom Baker) and Sarah Jane return for a visit to Earth, only to discover that a wave of evil Mandragora energy has hitched a ride on the TARDIS and is now being used to plunge mankind back into the dark age. They have to thwart not only the murderous count, but also prevent the mad monk Heironymous and the Cult of Demnos from unleashing the Mandragora Helix on mankind.

Uncontrolled Experiments In Freedom is a poetically manic and shimmering account of the life of Brian Stephen Ellis. His words shiver, rant and constantly threaten to fall apart under the weight of their own gravity. His narratives come from and carry the images of a world where many believe no poetry to exist. His voice is a second-hand microscope examining the fuzzy science of survival. Ellis colorful voice is a strong addition to the Boston spoken word tradition