آیزاک نیوتن: تفاوت میان نسخه‌ها

جز
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(مکتب)
جز (ویرایش 188.40.255.66 (بحث) به آخرین تغییری که ظهیری انجام داده بود واگردانده شد)
برچسب: واگردانی
 
نیوتن دیدگاهی نزدیک به [[دئیسم]] داشته‌است و بسیاری از پژوهشگران و زندگینامه نگاران از او را به عنوان یک دئیست نزدیک به مسیحیت یاد می‌کنند.<ref>{{cite book|title=Essays on the Context, Nature, and Influence of Isaac Newton's Theology|year=1990|publisher=Springer|isbn=978-0-7923-0583-5|first=James E.|last= Force|first2= Richard Henry |last2=Popkin|editor-first=James E. |editor-last=Force|editor2-first= Richard Henry |editor2-last=Popkin|accessdate=9 July 2012|page=53|quote=Newton has often been identified as a deist. ...In the 19th century, William Blake seems to have put Newton into the deistic camp. Scholars in the 20th-century have often continued to view Newton as a deist. Gerald R. Cragg views Newton as a kind of proto-deist and, as evidence, points to Newton's belief in a true, original, monotheistic religion first discovered in ancient times by natural reason. This position, in Cragg's view, leads to the elimination of the Christian revelation as neither necessary nor sufficient for human knowledge of God. This agenda is indeed the key point, as Leland describes above, of the deistic program which seeks to "set aside" revelatory religious texts. Cragg writes that, "In effect, Newton ignored the claims of revelation and pointed in a direction which many eighteenth-century thinkers would willingly follow." John Redwood has also recently linked anti-Trinitarian theology with both "Newtonianism" and "deism."}}</ref><ref>{{cite book|title=The Innermost Kernel: Depth Psychology and Quantum Physics. Wolfgang Pauli's Dialogue with C.G. Jung|publisher=Springer|isbn=978-3-540-20856-3|pages=181–182|first=Suzanne |last=Gieser|accessdate=27 August 2012|quote=Newton seems to have been closer to the deists in his conception of God and had no time for the doctrine of the Trinity. The deists did not recognize the divine nature of Christ. According to Fierz, Newton's conception of God permeated his entire scientific work: God's universality and eternity express themselves in the dominion of the laws of nature. Time and space are regarded as the 'organs' of God. All is contained and moves in God but without having any effect on God himself. Thus space and time become metaphysical entities, superordinate existences that are not associated with any interaction, activity or observation on man's part.}}</ref><ref>{{cite book|title=Classical Mechanics: Transformations, Flows, Integrable and Chaotic Dynamics|year=1997|publisher=Cambridge University Press|isbn=978-0-521-57882-0|first=Joseph L. |last=McCauley|accessdate=10 July 2012|page=3|quote=Newton (1642–1727), as a seventeenth century nonChristian Deist, would have been susceptible to an accusation of heresy by either the Anglican Church or the Puritans.}}</ref><ref>{{cite book|title=Philosophical problems of modern physics|year=1982|publisher=Reidel|editor=Hans S. Plendl|accessdate=10 July 2012|page=361|quote=Newton expressed the same conception of the nature of atoms in his deistic view of the Universe.}}</ref>
 
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