Saving observable phenomena.
It regards observable forms in nature not as intrinsic wholes but as aggregates.
What makes an entity or property observable?
Science itself, then, is ultimately the arbiter of what counts as observable.
The principal strategy of validation involves comparing model output with observable data.
This amounts to rejecting that for every self-adjoint operator, there is a well-defined observable.
Examples of observable characteristics include behaviour, biochemical properties, colour, shape, and size.
Discrimination against people on the basis of their observable group traits is an enemy of equality of opportunity.
The objection that many facts are not observable would invite the rejoinder that many objects are not observable either.
But, in focussing on what is observable, he does not commit himself to reducing what is observable itself to sequences of “muscular behaviour”.
The Hermeneutic Circle objection was prefaced on the claim that what counts as observable is, according to the constructive empiricist, determined by scientific theory.
An essential feature of this approach is that a system may have a sharp value of an observable even if the dynamical state is not an eigenstate of that same observable.
If, as it is natural to think,‘is observable’ is a vague predicate, we should not expect there to be a precise demarcation between what’s observable and what’s unobservable.
The conclusion Teller draws is that contrary to what van Fraassen claims, what is observable extends beyond what members of our epistemic community can observe unaided by measuring instruments.
Thus, in order to construct a well-defined observable from operator f(Q) = g(P), we need to know whether it is physically realized via observable P or observable Q.
For Kant, once again, this need for correction is not an indication of a pre-existing absolute time subsisting prior to and independently of our empirical procedures for determining temporal magnitudes from observable motions.
Either the value of an observable might be context-dependent, although the observable itself is not; or the value of an observable might be context-dependent, because the observable itself is.
If the constructive empiricist insists that rainbows, reflections, and the like constitute publicly observable phenomena despite not amounting to actually existing objects, then what we experience in the case of unaided veridical perception is also some kind of image-like observable phenomena:
Intuitively, S* is a measuring instrument for an observable A just in case there is some observable feature of S* (it doesn't matter what, just something whose values can be ascertained by looking at the device), which is correlated with the A-values of systems fed into it in such a way that we can read those values off of S*'s observable state after the interaction.
In other words, one might argue, if real essences cause the observable qualities of bodies, and we sort things into species based on observable similarities, then if we assume that similarities among the real essences always results in similar observable qualities, and similar observable qualities are always caused by similar real essences, there is reason to think that Locke assumed that our nominal essences track, at least to some degree, real kinds in nature.
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In other words one might argue if real essences cause the observable qualities of bodies and we sort things into species based on observable similarities then if we assume that similarities among the real essences always results in similar observable qualities and similar observable qualities are always caused by similar real essences there is reason to think that Locke assumed that our nominal essences track at least to some degree real kinds in nature