Hasil untuk "Metaphysics"

María José Jaramillo Gómez

The concept of common nature in Duns Scotus is generally recognized for taking inspiration from the same concept of the philosopher Avicenna. While the proposals of the philosophers regarding common nature are similar, the difference between them and the contributions made by Scotus may not be immediately clear. This article examines the profound influence of Avicenna’s proposal on Scotist theory and elucidates Scotus’ contributions and the evolution of the concept of common nature from a Scotist perspective. This study explores the questions: Is Scotus’ theory simply a reflection of Avicenna’s proposal? And what are the contributions that Scotus introduces to the concept of common nature that were previously presented by Avicenna? The article will demonstrate that Scotus adds valuable ideas to the concept of common nature that were not initially present in Avicenna’s proposal, which helps create a clearer distinction between the common and the universal and will eventually serve as the basis for the realist epistemology proposed by Scotus and his views on the understanding of reality and its relationship with knowledge.

Mette Lebech

Stein’s <i>Freedom and Grace</i> (<i>Freiheit und Gnade</i>) phenomenologically describes the experience of grace as the desire, communication, or acceptance of God’s Spirit of Love, accessed in the act of faith motivated by the soul’s otherwise unfulfilled desire for self-mastery. This article first discusses the affordances of Stein’s phenomenology which equip her to see grace as a fulfilment of the natural life of the soul, which is experienced as coming from beyond itself. It then addresses how the individual, personal I fails to satisfy its implicit desire for rational and free action in the natural life of the soul and how, in contrast, its opposite, the graced, liberated life of the soul, allows it to, but not on its own, only through union with God’s Spirit. It proceeds from this existential alternative to show how the treatise unfolds as an investigation of the various <i>a priori</i> possibilities for grace to be experienced and why it makes sense to acknowledge faith as a legitimate source of knowledge, as Stein does in work postdating <i>Freedom and Grace</i>. Finally, it is argued that the treatise is phenomenological in nature and that it does not presuppose either metaphysics or Christian doctrine but instead contributes to underpinning both. This argument simultaneously explains Stein’s own subsequent engagement as a Christian philosopher.

Caimi Mario Pedro Miguel

The subject matter of the article is the concept of “the real use of reason” (usus realis) alluded to by Kant in Critique of Pure Reason A299/B355 and in A305/B362. After comparing it with the “real use of understanding” examined in De mundi sensibilis and in the Critique of Pure Reason, the real use of reason is presented as a legitimate and useful performance that should be distinguished from the deceiving illusion induced by an appearance generated by reason itself. The real use of reason (its production of ideas and principles) proves itself as an unavoidable condition for the regulative use of ideas as well as a condition for the production of a critical metaphysics.

Schäferling Kristian

This article attempts to read the Transcendental Dialectic through Meillassoux’s model of the absolute contingency of being in order to rethink some of its central difficulties. Specifically, this concerns better understanding the role played by the categories of relation and modality in the empirical use of the ideas of reason, which underlies their regulative use that is directed at an absolute unity of reason. It will be discussed which questions are implied in the central claim of Meillassoux’s ontology, i.e., that it is possible to derive from the necessity of contingency the existence and noncontradictory being of the thing in itself. First, I will retrace basic points of Meillassoux’s critique of “correlationism”, by means of which he reconfigures the divisions between metaphysics, physics, and ontology. Second, against the background of the Kantian concept of hope, I will examine a relation between the Transcendental Dialectic and ethics, as, respectively, conceived of in Kant and in Meillassoux’s reinterpretation. Third, I will critically ask in how far absolute contingency can be understood as grounding a concept of experience and in which sense the idea of the antinomy chapter in the Transcendental Dialectic contains an argument more complex than Meillassoux’s model suggests.

María Idoya Zorroza Huarte

Resumen El artículo presenta la propuesta confluyente de diversos pensadores en calificar nuestra situación intelectual como una situación meta-física que debe centrarse en la persona. Tras el cierre del ideal moderno e ilustrado, y como superación de las propuestas insuficientes de la post-modernidad, se advierte el intento de elaborar una metafísica que tome como paradigma central la realidad personal. Palabras clave: antropología, metafísica, postmodernidad, Zubiri, filosofía contemporánea.   Abstract This article shows the convergent proposal of various thinkers in classifying our intellectual situation as a meta-physical situation that should focus on the person. After the closure of the modern and enlightened ideal, and in overcoming the insufficient proposals of post-modernity, the attempt to develop a metaphysics that takes personal reality as a central paradigm is noted.. Keywords: anthropology, metaphysics, postmodernity, Zubiri, contemporary philosophy.  

Özcan Akdağ

During the Middle Ages, most theological and philosophical works were translated into Latin language, such as Avicenna’s al-Shifā: Ilahiyāt(The Metaphysics of The Healing),al-Ghazālī’s Maqāsıd al-falāsifa(The Aims of Philosophers), and Averroes’s commentaries on Aristotle’s books. Thanks to these translations, Latin world have got acquainted with various controversial issues in the Islamic thought, such as whether “God knows particulars in their essence”, “whether God acts necessarily because of His nature” and “whether reason and revelation can be reconciled or not” conveyed into Latin West. In addition to these issues, Latin thinkers have also got to know the problem of what scope of God’s absolute power. In this paper, I tried to show the idea that God can do what is logically possible and this does not limit God’s absolute power was conveyed in to Latin West because of translation of Avicenna’s al-Shifāand al-Ghazālī’s Maqāsıdal-falāsifa.  As far as I can see, there is drastic textual similarity between idea of al-Ghazālīand Thomas Aquinas about this matter. Based on the similarities between al-Ghazālīand Aquinas, it is highly probable that Aquinas’ idea about God’s power goes back to Islamic tradition.

Peter Lukan

In this article I explore the relationship between the concepts of probability and metaphysics. I start by presenting first Popper’s metaphysical interpretation of probability and then Suppes’ probabilistic metaphysics. Their views are examples of two rare modern attempts to explore metaphysical ramifications of probability. Whereas Popper’s approach is less analytic and does not invest any effort in analysing the concept of metaphysics itself, Suppes’ approach encompasses both of these aspects. As much as a clarification of the concept of probability employed also a clarification of the concept of metaphysics is needed. For this purpose I first give a short account of Hume’s and Kant’s positions on metaphysics as these are early instances of the impact that probabilistic inductive reasoning made on metaphysical thought with its newly acquired evidential weight. Then I conclude with Suppes’ explicated metaphysical position, indicating the main lines along which a probabilistic metaphysics could be developed.

Abdollah Salavati

The idea of an infinite system of philosophical thought could not be found in the ancient Greek philosophy. In the Islamic world, before the Sheikh Ishraq, infinite in number and infinite in time were be considered in the realm of quantity (essentially) and powers (accidentally). Abolbarkat and then Suhrawardi, referred infinite to the attributes of God and identified God’s perfection with the infinite. The basic questions of the author of this research are: What was Mulla Sadra’s philosophical explanation of the infinite? And what is the result of the accepting  the infinite characteristic? The outcomes of this research are: in philosophical thought of Mulla Sadra, semantically, Infinite Including meanings such as Infinite in attribute, ontological infinite and metaontological infinite And from ontological point of view, the infinite Due to the existence of God is existent. Also, to establish God’s personal unity, Philosophical explanation of God’s authority to hearts and negative-positive theology are certain functions of Infinite in the three fields of metaphysics, theology and Anthropology in philosophy of Mulla Sadra.

Dax Moraes

O presente artigo dedica-se a uma crítica das bases do dualismo kantiano com relação a seu conceito de “autonomia” remetendo àquela já elaborada por Schopenhauer. A analogia entre noumeno e fenômeno, uma vez aplicada ao problema da liberdade pensada em seu conceito segundo as leis do conhecimento, não é capaz de superar o modo tradicional de pensar, a saber, a liberdade como uma espécie de causalidade. Desse modo, indicam-se primeiramente as maiores contribuições e principais insuficiências do sistema kantiano para então partir-se de Schopenhauer rumo ao que poderia ser um novo modo de pensar a liberdade como possibilidade ontológica ao invés de uma propriedade racional.

Masthuriyah Sa’dan

Currently the development of western science has been very advanced. However, the development of western science only concerns towards big profits without any consideration about the side effects of science development itself. The western science has marginalized the aspects of metaphysics and theology so that the western science arises materialistic characteristics for human beings, ecological damage, and disharmonic situations between nature and human. This writing discussed Ziauddin Sardar thoughts about Islamic science applying descriptive analysis approach. In Sardar’s thoughts, Muslim community must not follow western science; nevertheless, Muslim community may have Islamic science, having the Islamic characteristic and value. The characteristics of Islamic science cannot be separated from the ten parameters such as tawḥīd, khilāfah, ’ibādah, ’ilm, ḥalāl, ḥarām, ’adl, ẓulm, istiṣlāḥ and diyā’. *** Pada era sekarang ini perkembangan sains telah mengalami kemajuan yang sangat pesat. Namun kemajuan sains hanya mengambil keuntungan sebesar-besarnya, tanpa memikirkan dampak dari perkembangan sains itu sendiri. Sains telah memarginalkan sisi metafisika dan teologi sehingga sains Barat me­nimbul­kan sifat materialistis bagi manusia, kerusakan ekologi, dan ketidak­harmonisan antara alam dan manusia. Tulisan ini mengkaji pemikiran Ziauddin Sardar tentang sains Islam dengan pendekatan analisis deskriptif. Dalam pandangan Sardar, masyarakat Muslim tidak harus mengekor sains Barat, akan tetapi masyarakat Muslim bisa memiliki sains sebagai karakteristik sains yang bercorak dan bernilai Islam yakni sains Islam. Adapun karaketeristik sains Islam tidak lepas dari sepuluh parameter yang meliputi tawḥīd, khilāfah, ’ibādah, ’ilm, ḥalāl, ḥarām, ’adl, ẓulm, istiṣlāḥ dan diyā’.

AliAkbar Velayati, AmirHossain Rahbar

In the modern world, on the one hand, technology has brought comfort to people and on the other hand had has raised many concerns toward the future. Philosophers pay a special role in finding a way or ways for the human society to have the maximum benefit and facing the minimum damage from the unpleasant items. Giving an Islamic path to science and technology may help us overcome the concerns and we reach this goal by something more than just speaking and having unnecessary prejudice. In recent decades producing Islamic science and Islamic technology have involved many scholars in the Islamic countries and Iran. It's interesting that even the hardest critics on the religious science program who denied the phenomena, accept the possibility of the religious and regional technology and further they have a positive attitude toward this kind of technology if some conditions exist. At the beginning we will take a look at evolution of attitude toward technology. Then, because of definition of technology as &ldquo;humanity at wok&rdquo; in recent attitudes and after a glance on the philosophy of science (as the nearest neighbor of the philosophy of technology), we will review different opinions about the influence of metaphysics on technology. If we map the opinions concerning the range of the influence of metaphysical believes on technological artifacts on a spectrum, on one side there are people who try to reduce from the importance of such assumptions by emphasizing common items of human societies and on the other side there are some who attempt to increase the importance of metaphysics of technology. There are evidences to confirm both opinions and perhaps there are different metaphysical roles in different technological experiences. But, at least, the role of metaphysical backgrounds on physical and social artifacts could not be denied. Anyway because of the Interlinking between social phenomena (such as science and technology) and metaphysics, any attempt in order to develop Islamic science and technology without explaining the Islamic metaphysic (theology) for it from valid religious sources (wisdom and quotes) will be superficial and ends to failure. Finally we recommended nine foundations to construct the technological metaphysic on. They are: 1. Noticing the hierarchical role of human being in the world 2. The Tightness between man and the world which he lives on. 3. Considering both the unseen and the visible world and accepting the causality in them. 4. Spreading science and technology. 5. Unity and concomitance of science and technology 6. Strategic and long-term unity between profit-seeking and rightful ends. 7. Denying relativity in principal moral standards and accepting relativity in some secondary matters. 8. The authenticity of deed, intent and belief simultaneously. 9. Bounded authority It's clear that these nine principles are not comprehensive at all, and is only an effort that tries to fit a sea in a bowl.

Gabriela Ferreira Olaso, Gustavo Bentancur

In this paper we inquire about the status of experience in the theory of knowledge of Pedro Figari (Uruguayan artist, philosopher and educator of the 20th Century) to answer how his philosophy - of a monist characterization - influences his pedagogy - of an active orientation-. His monist, unicist or holistic construction, is the key to overcome the antagonism of dualistic positions and the mechanicism as a model for the dynamic of the being and the matter. His emblematic phrase, to work thinking  and to think  working, acts directly against what the dualism support, the mind-body separation, expressed and inscribed by Descartes as the pillars of the Enlightenment and the modernity, that is, establishing the division between episteme and doxa, the techné and the alienated action, factory-made. Arguments will be given to stay that the intervention of Figari´s philosophy and metaphysics, elaborated in his pedagogical thinking, is able to respond to issues that transcends their time, relevant to the current social reality.

Paolo Bellan

The present essay aims to investigate the role and the relevance of the Agent and its subjective dimension in the scope of Natural Sciences. Science pursues an ideal of absolute objectivity, with all individual instances totally banished. However, the analysis of the process of acquiring new scientific concepts, observed in its becoming, shows that individual cognizances and subjective perceptions constantly intervene all along the path of a notion through the human knowledge. The adoption of protocols not grounded on quantitative indicators and unbiased formal procedures represents an epistemological base larger than the ordinary framework, acting in synergy with the weighting of the operating subjects. These components do not undermine the overall reliability, but rather they disclose a greater discernment potential, merging into a criterion of truth inclusive and shared, we may call "over-objectivity".

Pedro Duarte de Andrade

This article seeks to understand the philosophical situation of some authors whose lives and thoughts were between Kant and Hegel. This age was called German Romanticism. Among its first authors, were Friedrich Schlegel and Novalis, besides Hölderlin. These thinkers sought to overcome Kant’s criticism of all philosophical knowledge that intended to reach the absolute truth, the way things are in themselves. This process, however, was never completed for them – as happened later with the system of Hegel, for whom contradictions would only be accepted as the steps of what he called dialectic, whose essence was, in the end, to resolve them in the figure of synthesis. Finite limitation of man before the whole of being, as it was established by Kant, was left behind with Hegel. Schlegel, Novalis and Hölderlin were not satisfied with the criticism of Kant, but neither did they believe in the synthesis of Hegel. They seem to suggest another path to Western modernity, which is not taken by the fury of Hegelian absolute knowledge without awaking it every time with the Kantian critical consciousness and is not content with this critical consciousness without dreaming with the absolute. This path is what this article seeks to understand.

José Benedito de Almeida Júnior

Este trabalho pretende abordar a relaçáo entre ensino e avaliaçáo em filosofia, pois é preciso que deixemos de tratar as questões relativas a essa relaçáo no nível do senso comum.Tomando-se como referência a célebre frase de Kant, mas náo sua conclusáo e sim o texto que se encontra entre parênteses “a náo ser historicamente” entendemos que é possível, além de filosofar, ensinar história da filosofia, na educaçáo básica e no ensino superior. Por outro lado, é preciso aproveitar, criticamente, a produçáo pedagógica em torno da avaliaçáo, permitindo-nos refletir sobre o por quê e como avaliar em filosofia seja como avaliaçáo do filosofar seja como avaliaçáo em história da filosofia.

José Luis Moreno Pestaña

Sin resumen

Tasso Lycurgo

Resenha

R. Hammarberg