Kuhnian Analysis of Why, even after Euler’s Contributions, the Fundamental Principle of Motion is still “Newton’s Second Law”

Background: The F = ma principle was produced by Euler, between 1752 and 1776, and not by Newton in 1687, as is usually brought up in the physics manuals. It took over sixty years of conceptual and mathematical developments to develop this fundamental principle of mechanics. Still, after all this time, the principle continues to be called “Newton’s law”. Objectives: This paper seeks to discuss the possible reasons that led to the omission of Euler’s contributions to the elaboration of the fundamental principle of mechanics. Design: The study fits as documentary analysis, followed by a philosophical analysis of the researched material. Data collection and analysis: Historical research was carried out, using primary and secondary sources, regarding the reasons that led to such omission. After that, four main hypotheses were listed. Thomas Kuhn’s philosophical structure was applied to these hypotheses to support the explanation of the historical omission. Results: From the Kuhnian analysis, the Newtonian paradigm was presented and discussed, of which the principle formulated by Euler is part. Conclusions: The principle remains “Newton’s,” due to being within the Newtonian paradigm; and the conclusion that the principle ought to remain Newtonian matches the image of science within the baselines of the field of science teaching.

AS DROPS IN THEIR SEA: ANGELOLOGY THROUGH ONTOLOGY IN FAḪR AL-DĪN AL-RĀZĪ’S AL-MAṬĀLIB AL-῾ĀLIYA

In this article, I examine key passages from the Aš῾arite theologian Faḫr al- Dīn al-Rāzī’s (d. 606/1210) final work, Al-Maṭālib al-῾āliya (“ The lofty inquiries ”), in order to theorize Rāzī’s cosmology and angelology. In his attempt to prove the existence of these beings, Rāzī divides reality into material and intelligible realms. Angels, which signify the celestial intellects and spheres, exist as non-space-occupying beings and represent an aspect of the intelligible world. Of these, some are associated with celestial bodies, and others are entirely unassociated with materiality. I then present evidence for the possibility that Rāzī believed that these celestial spiritual beings are pre-eternal with God. These positions indicate a certain degree of conceptual continuity with the falsafa tradition, and reflect al-Ġazālī’s (d. 505/1111) previous integration of the philosophical structure of reality into some of his texts. Additionally, one may look to other philosophical currents that developed in the Islamic world beyond the falāsifa, and connect Rāzī’s cosmology to both the Hermetic tradition and the Epistles of the Iḫwān al-Ṣafā᾿.

Introduction

Chapter opens looking at the place of missions within political and philosophical structure of the Spanish empire. As Spain attempted to reform its empire in the eighteenth century in response to enlightenment concepts, it changed the way it conducted its frontier missions system. The history of the missionaries of Ocopa provided an interesting insight into these changes. They were generally seen as in line with enlightenment concepts, yet also a threat to the growing enlightenment inspired concept of royal absolutism. This study, therefore, fits within larger body of works on the Bourbon Reform period of the eighteenth and early nineteenth centuries. It argues that changes to the Spanish borderlands were a result of interactions between political actors throughout the empire.