Hasil untuk "Metaphysics"

Bilkis Bharucha

Contemporary discussions on Islam and science are highly variegated, often taking on fundamentally opposite assumptions. The remarkable divergence in the basic methods and assumptions underlying publications in this field make any meta-study, or comparison between approaches, nearly impossible. One pragmatic meta-framework of Islam and science that incorporates a wide range of views and provides meaningful distinctions between them is suggested by Ibrahim Kalin. In his chapter titled, “Three Views of Science in the Islamic World,” Kalin identifies three (non-exhaustive) Islamic critiques of science, which he labels as: ‘ethical/puritanical’; ‘epistemological’; and ‘ontological/metaphysical’. Applying Kalin’s framework to contemporary publications on Islam and the environment offers a rich analysis, enabling us to identify attempts at the instrumentalization of Islamic ethics, hermeneutics, and metaphysics, as well as identify contact points between religion and science.

Юрій МАРИНЧУК

The article deals with the subject of poetic language, its qualities, conditions and purpose. It is the language of creativity and sets out the metaphysics in art. The metaphysics considered is the intersection of being and time in thing and thing as a special place where thoughts appear in the artistic act. The first plan of the stated metaphysics is considered in the fourfold geometric intersection of the essential-artistic space – the square (Gefirt) of the world, earth, mortals and immortals. The result of the semantic field of landscape from our memory of native lands is a history of the meanings of thinking, and things are pre-thought states. A thing is the way the world is given - a narrative of the structure of thinking, life and human activity. The second plan of the stated metaphysics is considered, on the one hand, from the position of poets and oracles, as those who express themselves historically, and, on the other hand, from the inner basis of thinking. This foundation is intuitive, affective-intellectual thought. It emerges in the circle of unknown, unexplored, impossible things – in the topos, where the world of life is formed by co-existence with what we enter into, creating meaning for ourselves. Co-existence means examining the thing for the interruption of being and time and what information about the world can be extracted. But it turns out that there is no being at all and no time at all, for there are no two things of one thing: that which belongs to being and that which belongs to time. It turns out that the intersection is thinking. It builds meaningful forms, lives them and carries them in language. To a certain extent, the thinking we possess is seen as a device of time. Martin Heidegger, through the existential Care, arranges thinking by the relation of being and time in a thing. He draws our attention to the fact that not only man owes his truth to the co-existence of life, but also the thing with its nature. The purpose of this article is to investigate the foundations of poetic language of creation as a way of presentation of metaphysics in art.

Jesse Torenbosch

Flemish youth work is unique globally. In no other country does youth work have so much freedom and funding to create specific spaces for young people. This article examines one example from Flemish youth to make an argument that youthful places should be cultivated. This argument is made following one of Walter Benjamin's earliest essays 'The Metaphysics of Youth’ in which he defends and elaborates on the specific ontological dimension of youth. This article examines this ontological power of youth in relation to the use of technology in one Flemish youth house and how this can lead to a form of cinematic education. Ultimately, youth works straddles a thin line between being a constant goal-oriented educational environment and mere senseless diversion. While the cultivation of attention is an important part of a formal classroom, in the informal environment of youth work pure attention would be an anathema to its collective cinematic educational environment. Therefore, youth work is an important space of resistance to many of the neoliberal and noneducational discourses winding their way through education today.

H. Baranzke, H.W. Ingensiep

Sentientism is the most influential position in animal ethics. It presents sentience as decisive for integrating animals in ethics. Nevertheless, its significance for animal ethical argumentation is not quite clear. Does it mean (a) that sentience is a valuable state, which awards sentient individuals the moral prize of something like ‘intrinsic value’? (b) Or is sentience an empirical fact that informs how animal welfare can be adequately realised in samples of certain species? (c) Or does sentience explain psychologically why humans identify emotionally with singular animals? Additionally, the questions show how different animals are addressed, namely (a) as individual units of sentience (individuality), (b) as representatives of certain species (exemplarity), and (c) as unique relata in distinguished human-animal relationships (singularity). Every suggestion of the use of sentientism faces specific challenges: (a) Sentience used as a foundational value premise is philosophically confronted with the fact-value-fallacy. Taken as an absolute value, sentientism may even threaten the status of the sentient individual for the sake of the ideological status of a world without suffering. (b) Sentience in the animal ethical welfare application perspective asks for an evidence-based (neuro-)biopsychological terminology to operationalise the boundary of sentience in animal welfare research, and is confronted with the other-minds problem. For the sake of the individual animal, it has to refer to the specific characteristics of its species. (c) Human-animal relationships have to face the risk of emotional abuse and sentimental anthropomorphism. We must therefore carefully examine the question: For whose sake are not only companion animals regarded as unique – for the sake of the animal or for the sake of human emotional needs? – The range of challenges signals a loss of comprehensive value orientation in modern times. In view of a deeper understanding of the value crisis, the paper starts with a historical reconstruction of the philosophical implications of the transition from natural teleology to modern science. Initially, the ancient conceptual origin of sentientism – the anima sensitiva and its position in a natural philosophical teleological order – reveals sentientism as an isolated fragment from the broken Aristotelean scala naturae. Understanding Aristotle’s highly influential natural teleological metaphysics and its destruction by the rise of modern science can explain how a common crypto-teleological language generates argumentation patterns that are problematic today. A consideration of Kant’s epistemological critique of natural teleology, and his inclusion of animals as sentient beings in a self-reflective modern ethics, may help to clarify the roles of ethics, (bio)sciences, and teleology in enlightened animal ethical argumentations concerning sentience and animal welfare.

Robin Reames

There is no category of thought more deliberately or explicitly relegated to a subordinate role in Plato’s dialogues than Sophists and sophistry. It is due to Plato’s influence that terms “sophist” and “sophistry” handed down to us have unilaterally negative associations—synonymous with lies and deception, obscurantism and false reasoning. There are several reasons to be dubious of this standard view of the Sophists and their practices. The primary reason addressed in this essay is that the surviving fragments of the Sophists do not accord with this standard view, a discrepancy that is particularly acute in the case of the 5th-century sophist Protagoras. This essay attends to Protagoras’s doctrines concerning antilogos, the sophistic practice of contradiction and negation. I contend that sophistic antilogos was a paradoxical practice that embodied metaphysical stakes for language and discourse. I challenge the standard view of Sophists and their antilogos by reconstructing a speculative counter-definition: a method for instantiating through language an ontology of flux and becoming over and against what would come to be a Platonist metaphysics of enduring, pure Being. I do this through a comparative analysis of Protagoras and the second century C.E. South Asian Buddhist thinker, Nāgārjuna.

R. T. Mullins, David Anzalone, Ben Page

In 1969, T.F. Torrance published Space, Time, and Incarnation. This brought together recent work in philosophy and science on the nature of space and time in order to explore the implications for theology. Torrance’s theology engaged with the scientific thought of Albert Einstein and James Clerk Maxwell, as well as the temporal logic of A.N. Prior. The influence of this work on subsequent Christian theology cannot be overstated. Yet, a great deal has changed since 1969, and most contemporary discussions in systematic theology show little awareness of recent advancements in the metaphysics of time and space.

Jeffery D. Long

This essay will pose and seek to answer the following question: If, as Swami Vivekananda claims, the four yogas are independent and equally effective paths to God-realization and liberation from the cycle of rebirth, then what must reality be like? What ontology is implied by the claim that the four yogas are all equally effective paths to the supreme goal of religious life? What metaphysical conditions would enable this pluralistic assertion to be true? Swami Vivekananda’s worldview is frequently identified with Advaita Vedānta. We shall see that Vivekananda’s teaching is certainly Advaitic in what could be called a broad sense. As Anantanand Rambachan and others, however, have pointed out, it would be incorrect to identify Swami Vivekananda’s teachings in any rigid or dogmatic sense with the classical Advaita Vedānta of Śaṅkara; this is because Vivekananda’s teaching departs from that of Śaṅkara in some significant ways, not least in his assertion of the independent salvific efficacy of the four yogas. This essay will argue that Swami Vivekananda’s pluralism, based on the concept of the four yogas, is far more akin to the <i>deep religious pluralism</i> that is advocated by contemporary philosophers of religion in the Whiteheadian tradition of process thought like David Ray Griffin and John Cobb, the classical Jain doctrines of relativity (<i>anekāntavāda</i>, <i>nayavāda</i>, and <i>syādvāda</i>), and, most especially, the <i>Vijñāna Vedānta</i> of Vivekananda’s guru, Sri Ramakrishna, than any of these approaches is to the Advaita Vedānta of Śaṅkara. Advaita Vedānta, in Vivekananda’s pluralistic worldview, becomes one valid conceptual matrix among many that bear the ability to support an efficacious path to liberation. This essay is intended not as an historical reconstruction of Vivekananda’s thought, so much as a constructive philosophical contribution to the ongoing scholarly conversations about both religious (and, more broadly, worldview) pluralism and the religious and philosophical legacies of both Sri Ramakrishna and Swami Vivekananda. The former conversation has arrived at something of an impasse (as recounted by Kenneth Rose), while the latter conversation has recently been revived, thanks to the work of Swami Medhananda (formerly Ayon Maharaj) and Arpita Mitra.

Riccardo Chiaradonna

This is a review article of Angela Ulacco’s recent Italian translation, with introduction and commentary, of four pseudo-Pythagorean treatises. Part 1 focuses on the philosophical background of the Pseudopythagorica and, more precisely, on the connection between these treatises and first century BC philosophy. Part 2 focuses on Pseudo-Archytas’s On opposites and discusses some parallels between this work and the early Peripatetic commentators (in particular Boethus of Sidon). Parts 3 and 4 focus on Pseudo-Archytas’s On principles. This treatise contains echoes of Aristotle’s theology and the same situation can be found in a famous fragment of Eudorus of Alexandria. It is argued that Plutarch’s references to Aristotle’s metaphysics and epoptics (see in particular Plutarch, Alex., 7) can shed some light on these issues.

Vincenzo Vitiello

Tema di questo saggio è l’operare della riflessione. Vitiello, dopo essersi soffermato sulla «frattura» tra la riflessione (il «vedersi») e il suo operare in Valéry, si concentra sul processo, descritto da Hegel nella Fenomenologia dello spirito, dell’esperienza della coscienza che s’eleva a coscienza dell’esperienza. La conclusione è fortemente critica: Hegel fallisce la mèta nel punto stesso in cui la raggiunge. Infatti nel sapere assoluto, nella visione compiuta, perfetta di sé, della luce che vede luce, viene meno proprio l’esperienza della coscienza, il suo divenire, la sua «imperfezione». La critica a Hegel, passando attraverso Nietzsche, si amplia a critica del linguaggio, in particolare del linguaggio dell’«essere» e  dell’«è», e delle tautologie heideggeriane quali «das Ereignis ereignet», «das Ding dingt», «die Welt weltet». Un importante passaggio del testo è quello sul linguaggio teatrale in cui la parola sembra riacquistare il legame originale tra la voce e il gesto, che tuttavia restano divisi, perché proprio il medio che li lega, il «colore» della parola, è «fuori» della parola e del gesto. Resta la parola dell’agire, dei pragmata, in cui il fare si espone nella sua modalità più propria: nell’immediatezza del patire: il grido di dolore; o nella mediatezza riflessiva dell’imperativo morale: Handle! I due opposti «colori» delle cose.

S. Manuel Hernández

<p>El objetivo de este artículo es realizar una exégesis sobre la ciencia y la técnica en el pensamiento de Martin Heidegger. Se presenta la interrelación entre Modernidad, Metafísica e “Imagen del mundo”; así como el surgimiento de Das Gestell. El análisis se sustenta en la idea de que hay un continuum de las tesis sobre el problema del Ser hacia la pregunta por la esencia de la técnica. </p><p>Palabras clave: Modernidad, Metafísica, Imagen del mundo, representar, ente, Ser.</p><p><strong>Abstract:</strong></p><p>The aim of this article is to perform an exegesis of science and technology in Martin Heidegger‟s thought. This article will present the relationship between Modernity, Metaphysics and “Image of the World”; as well as the emergence of Das Gestell. The analysis is based upon the idea that there is a continuum from the thesis of the “is-ought” problem to the questioning of the essence of technology.</p><p>Keywords: Modernity, Metaphysics, “World-Image”, to represent, entity, Being.</p>

Rodrigo Ribeiro Alves Neto

O artigo examina o significado e a relevância da distinção de Hannah Arendt entre mundo e vida, evidenciando o modo como tais dimensões fundamentais da condição humana atingiram ao longo da modernidade uma perigosa zona de irredutível indiferenciação que tem diluído a delimitação entre o contexto mundano da existência humana e o espaço da vida biológica. Pretende-se, portanto, considerar as implicações biopolíticas dessa indistinção entre mundo e vida, tendo em vista elaborar um exame crítico dos limites e das impossibilidades da política no cenário contemporâneo.

Emmon Bach

I. Kant, M. Gregor, A. Wood

D. Jacquette, E. Zalta

S. Wolf

I. Kant, James W. Ellington

P. Machamer

A A Pelipenko

The paper attempts to build a model of explanation related to the “another” world phenomenon understood not as a transcendental illusion of consciousness, but as a reality. This reality, however, is a different kind than the empirical reality of the world. Mainstay of building a justification system serves modern quantum physics. To refer the middle zone of mediation between the empirical and transcendent worlds the term psychosphere is used. Thus, a new perspective on development of the non-philosophical, namely theoretical and system-regional metaphysics is declared.

Carlos Llano Cifuentes

In Antonio Machado's poetry, a dissatisfied agnosticism appears; that is, a kind of agnosticism which wants to quit being such, an agnosticism with metaphysical longings. Machado knows that the absence of trascendence does not offer peacefulness, but tediousness and resignation against the changing reality. Being lacks the plenitude it once had and, in this sense, there exists in Machado a double way to understand reality: longing for what was and confirmation of the present. All this generates a vacuum in the human being, a thirst of trascendence not satisfied and, at the sme time, hope as longing of trascendence which can only be expressed in metaphysics and poetry. Machado's account on trascendence does not exclude immanence. It is found in and from the self, for itself and in other, and even in the absolutely other.

Jorge R. Morán

Based upon Saint Thomas' commentary to the books Peri Hermeneias and Metaphysics of Aristotle, we raise two hypothesis: a) There was a translation and a commentary of Severinus Boethius on Aristotle's Metaphysics, b) Boethius is not only an authority on logic but also en prôtèphilosophía. We try to prove our thesis with specific texts of Aquinas's philosophical commentaries.