Edited by Ranjit Nair,

 (Published by Scientia, in association with  Srishti Publishers & Diestributors, New Delhi)

The main contributors are Roger Penrose, University of Oxford; E.C.G.Sudarshan, University of Texas Austin; Michel Bitbol, Institute for the History and Philosophy of Science and Technology, CNRS, Paris; Wilhelm Halbfars, University of Pennsylvania, Philadelphia and Ranjit Nair, editor. A wide-ranging interview with Penrose, Ilya Prigogine, Nobel Laureate Solvay Institute, Brussels throws light on the interests and inspirations of contemporary scientific minds. The book has five essays and two interviews by leading scientists-philosophers. The first essay "Can a Computer Understand" by Roger Penrose who shared the Wolf Prize with Stephen Hawking. He discusses possibilities to answer the question. "Is understanding a quality that can ever be achieved by a computer? And says that" it would seem to be clear conclusion of the arguments that this’ common sense that underlines understanding in general- and mathematics in particular-is something outside any computational description, and consequently it could not arise by natural selection processes or otherwise, in any entirely computational universe. "

Conscious actions and conscious perception-and, in particular, the conscious phenomenon of understanding— in Penrose’s views will find no proper explanation within the present day picture of a material universe, but will require our going outside the conventional paradigm to a new physical picture whose mathematical structure is largely unknown. Roger Penrose challenges models of mind, contending that mathematical understanding is beyond the reach of a computer.

The essay of E.C.G. Sudarshan reconciles the arrow of time with contemporary physical theory. He questions, "Does time goes forward"? He takes help of two branches of Physics namely mechanics and thermodynamics. Mechanics describes time-reversible processes, while thermodynamics concerns dissipative entropy-increasing processes. Sudarshan concludes his article with the remark that thermodynamics processes in our neighborhood give us the arrow of time. But where did their get the arrow? Perhaps from the sun that shines so bright? But why does the sun obey thermodynamics? Because of the Universe, which is its neighborhood, and so on. But what about notion of time going forward, gives us by our memories and experience? Yes, if we go by them, there is a preferred direction of time and all things age with us. Should we not than be considered to have a unique sense of time? To the extent that we are subject to physicochemical processes. The environment gives us the sense of time, we merely follows. .. Our surroundings, on their part, get the arrow from their surroundings and so on, for the whole universe. But, for the universe as a whole, there is no direction of time, although its parts all the point the same way. In a universe without parts there would be no sense of time.

Michel Bitbol in the article "Are there particles and quantum jumps?" respond to Erwin Schrodinger ideas that the quantum revolution calls for a radically new ontology. According to Schrodinger, "It was better to regard a particle not as a permanent entity but as an instantaneous event. Sometimes these events forms chains that give the illusion of permanent beings." He did not believe in particles or quantum jumps for three reasons:

1) They do not incorporate co-existent virtualities

2) They cannot be re-defined through time.

3) They do not play the role of individual substances bearing properties.

Schrodinger could argue that since ‘quantum jumps’ are not necessary in order to predict any observable effect, and since they are not even an integral component of the quantum mechanical formalism, they cannot be dispensed with in virtue of the Ocklam’s razor rule. Schrodinger had thus reasons not to believe in particles and quantum jumps.

The Editor Ranjit Nair’s article, "Can Science comprehend consciousness?" begins with Schrodinger statement "...The spirit is to an eminent degree subject, and thus evades objective examination." Nair argues that strong objectivity is defeated in quantum physics; it continues to remain the natural principle of objectivity for the domain of classical physics. He believes that we have a way around the principal of subjectivity, which keeps open the possibility of a science of ‘ consciousness. He concludes his articles with remarks that "A human being is part of a whole, called by us the ‘Universe’, a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest- a kind of optical delusion of his consciousness. This delusion is a kind of a prison for us, restricting us to our personal desires and to affection for a few people nearest us. Our task must be to free ourselves from this prison by widening our circles of comparison to embrace all living creatures and the whole of nature in its beauty."

The last essay is on "Space or Matter" by Wilhelm Halbfass, who discusses the concept of AKASA in Indian philosophy. AKASA is defined differently in different schools, namely in Vaisessika, Samkhya, Nyaya, Upanisadic and Vedic thoughts and Buddhist. The exact nature of this distinction is a matter of debate among different schools of thoughts.

According to Upanisads akasa does not refer to anything in this world, but to something of a different, ontologically superior order. In his commentary on Brahma sutra, Shankara quotes Chandogya Upanisad: "To, what does this world go back? To Akasa. .. Indeed, all things here arise out of AKASA. They disappear back into akasa for it is superior to them. AKASA is the final destination." Upanisadic texts present AKASA as the first emanation of the absolute Brahman and as a mode of its presence.

Conversations between Ranjit Nair, editor and Penrose and Pringogine appears last part of the volume. Prigogine interview cover creativity, change and time’s arrow, Roger Penrose cosmos, quantum and consciousness. The essays and interviews presented here concern Science and Philosophy. The volume explores the common ground between science and philosophy, and between East and West.