Hasil untuk "Metaphysics"

C. Peirce

Daniel Kolb

J. Dewey

Christine M. Korsgaard, O. O’neill

W. Quine

Van Fraassen, C. Bastiaan

D. Parfit, S. Scheffler

Christine M. Korsgaard

P. Thagard

M. Heidegger

I. Kant

Preface to the revised edition Introduction Chronology Further reading Groundwork of the Metaphysics of Morals Preface 1. Transition from common to philosophical moral rational cognition 2. Transition from popular moral philosophy to the metaphysics of morals 3. Transition from the metaphysics of morals to the critique of pure practical reason Notes Selected glossary Index.

Yelena Zavalishina

Historically, philosophical discussions of relations have featured chiefly as afterthoughts, loose ends to be addressed only after coming to terms with more important and pressing metaphysical issues. F. H. Bradley stands out as an exception. Understanding Bradley's views on relations and their significance today requires an appreciation of the alternatives, which in turn requires an understanding of how relations have traditionally been classified and how philosophers have struggled to capture their nature and their ontological standing. Positions on these topics range from the rejection of relations altogether, to their being awarded the status as grounds for everything else, to various intermediary positions along this spectrum. Love them, hate them, or merely tolerate them, no philosopher engaged in ontologically serious metaphysics can afford to ignore relations.

C. Warren

In Ontological Terror Calvin L. Warren intervenes in Afro-pessimism, Heideggerian metaphysics, and black humanist philosophy by positing that the "Negro question" is intimately imbricated with questions of Being. Warren uses the figure of the antebellum free black as a philosophical paradigm for thinking through the tensions between blackness and Being. He illustrates how blacks embody a metaphysical nothing. This nothingness serves as a destabilizing presence and force as well as that which whiteness defines itself against. Thus, the function of blackness as giving form to nothing presents a terrifying problem for whites: they need blacks to affirm their existence, even as they despise the nothingness they represent. By pointing out how all humanism is based on investing blackness with nonbeing—a logic which reproduces antiblack violence and precludes any realization of equality, justice, and recognition for blacks—Warren urges the removal of the human from its metaphysical pedestal and the exploration of ways of existing that are not predicated on a grounding in being.

Mahyuddin Mahyuddin, Hamid Reza Rezaniya

This study examines the philosophical discourse of Mullā Ṣadrā on the immateriality of the soul (tajarrud al-nafs), with a focus on his seminal work, al-Shawāhid al-Rubūbiyyah. Mullā Ṣadrā, the founder of the transcendent philosophy (ḥikmah muta‘āliyah), developed a system rooted in foundational principles, including the primacy of existence (aṣālat al-wujūd), the gradation of existence (tashkīk al-wujūd), and substantial motion (ḥarakah jawhariyyah). His philosophical method integrates rational demonstration (burhān ‘aqlī), theology (kalām), Qur’anic insights, and mysticism (‘irfān), creating a unique and comprehensive framework. The research addresses a gap in the systematic analysis of Mullā Ṣadrā’s articulation of the soul’s immateriality in al-Shawāhid al-Rubūbiyyah, particularly within the third chapter (mashhad), where metaphysical principles intersect with discussions on the soul. Employing a descriptive, analytical, and argumentative methodology, the study identifies 14 structured arguments presented by Mullā Ṣadrā, evaluating their coherence and strength. Findings reveal that while many arguments are robust and deeply integrated into his philosophical system, others, particularly those based on textual and testimonial evidence, require refinement. These supplementary arguments serve to reinforce philosophical conviction rather than diminish logical validity. This research contributes to Islamic metaphysics by providing a focused analysis of al-Shawāhid al-Rubūbiyyah, offering insights into a relatively understudied text in Sadrian philosophy. It bridges classical Islamic thought with contemporary philosophical inquiry, highlighting the relevance of Mullā Ṣadrā’s views on the immaterial soul in understanding metaphysical anthropology and eschatology.

Sergei A. Nizhnikov, Anna V. Martseva

The study defines the typology of philosophical worldviews, from naturalistic (various types of materialism and positivism) to pantheistic (naturalistic and mystical or panentheistic) and transcendent, underlying world religions and the corresponding philosophy. The last two types are classified by the authors as metaphysical or idealistic. It is noted that ancient thought is characterized not by materialism as such, which is a product of modern European thinking, but by hylozoism, which does not exclude spirituality. The materialistic is defined in the interpretation of G.V.F. Hegel, Vl. Soloviev, V. Zenkovsky, A. Losev and others as “metaphysical”, unreasonably attributing to itself “scientific nature”. Metaphysical concepts (idealistic ones - pantheism and transcendentism) do not deny the concept of matter, but along with it they also think of other principles, which allows developing dialectics and, based on contradictions, constructing reality in one way or another. While recognizing the Absolute, metaphysical concepts, however, think of it differently: pantheism in all its varieties faces the problem of substantiating freedom, morality and, ultimately, theodicy. Creationist transcendentism, especially in its personalistic (theistic) version, taking the Absolute beyond the limits of existence, turns out to be capable of constructing a theodicy, relying on the concept of free will as the source of evil. In this case, matter and the body turn out to be not a prison and a cage of the soul (as in Orphism, Pythagoreanism and Platonism), not a source or receptacle of evil (as in Neoplatonism), but a “co-worker” of the soul, for everything created is good. Not only the spirit, but also the body is sanctified. Thus, it is precisely in transcendentism that matter takes its worthy and necessary place.

Sever Işık

Nietzsche, düşüncelerini dile getirmek için figüratif bir dil kullanır. Nietzsche’nin edebi-felsefi vokabülerinin en önemli imgelerinden biri olan çöl, modern dünyanın durumunu değerlendirmek için gerekli olan uzamı sağlar. Çöl, modern kültürle yüzleşmenin mekânı ve Nietzsche’nin ona yönelik eleştirisinin aracıdır. O, modern dünyaya egemen olan beşeri durumu çölleşme olarak teşhis eder. Çölleşme yeryüzünün kaderi ve kıyametidir. Ona göre giderek büyüyen çöl kentin sınırlarına dayanmış ve uygarlığı yutmuştur. Artık herkes çölün sakinidir. Çölleşmenin nedeni ise Batı metafizik geleneği ve onun çileci ahlak idealinin neticesi olan nihilizmdir. Bu çöl salt fiziksel değil, metafiziksel bir çöldür. Metafizik çöl nihilizmin tecessüm etmiş hali ve Tanrı’dan mahrum kalmış bir dünyanın topografyasıdır. Nihilizmin nedeni ise Tanrı’nın ölümüyle varlığın anlam ve yönünü yitirmiş olmasıdır. Nietzsche’nin söyleminde ikili işlev edinen çöl hem bir felaketin imgesi ve hem de kurtuluşun mekânıdır. Çöl yaşamdan yoksunluğun, yalnızlığın, tükenmişliğin olduğu kadar kurtuluşun, yaşamın yeniden yaratılmasının mekânıdır. Ona göre ne bilim, ne felsefe ne de din çölleşme sorununa bir çözüm getiremez. Onun için çöl aynı zamanda Batılı öznelliği ve değerlerin ötesini düşünmek için başvurulacak Batı dışı bir mekânsal ölçüdür.

Zwick Martin

Graham Harman writes that the “basic dualism in the world lies…between things in their intimate reality and things as confronted by other things.” However, dualism implies irreconcilable difference; what Harman points to is better expressed as a dyad, where the two components imply one another and interact. This article shows that systems theory has long asserted the fundamental character of Harman’s dyad, expressing it as the union of internal structure and external function, which correspond exactly to what Levi Bryant, characterizing Harman’s views, refers to as the intra-ontic and the inter-ontic, respectively. After interpreting Harman’s dyad in terms of the ontology of systems theory, the article illustrates his dyad with a variety of examples, including conceptions about truth, ethics, value, and intelligence. The structure–function dyad is a spatial conception of a system as an object. It is usefully augmented with a temporal dimension, expressed in a third component or with an additional orthogonal dyad. Adding a temporal dyad to the structure–function dyad joins the idea of an event and/or process to the idea of an object.

Krzysztof Czapkowski, Andrzej Pankalla

Although the relation between the theories of C.G. Jung and J. Hillman has been thoroughly analyzed, presented paper bring to the academic light a new aspect of their lineage of thought. By the means of the ideas of psychic Image and archetype, it reconstructs their evolution of thought - here presented in the context of freudian Metapsychologie (with its primary meaning an psychological scence replacing the metaphysics) and Dilthey’s project of Realpsychologie (descriptive psychology of dealing with the real activity soul). Presented study focuses on the years 1912-1979 capturing the period of establishing they independent Jungian school up to the forming of Archetypal Psychology by J. Hillman. The text is designed to provide both critical and historical account for depth psychology and psychology of Image.

Laurence Paul Hemming

This paper examines the ontological question that persists in Derrida's conception of a "hauntology", proposing that it is the last echo of the very "metaphysics of presence" that Derrida himself proposes to leave behind. The paper suggests that in the phrase "metaphysics of presence", Derrida had presumed that what was to be overcome was "presence", whereas for Heidegger all thinking is in fact an overcoming of "metaphysics" that allows presence (Anwesenheit) to be understood in both its most originary (as the "truth of beyng" or Wahrheit des Seyns) and its most futural (as the Da of Da-sein) senses. The paper re-examines two phrases central to Derrida's reading of Heidegger: one is the meaning of Sein zum Tode (being towards death), the other is Heidegger's "striking through" of beXyng, and proposes that, through our being unable to evade the most extreme moment of having to face death as the ineluctability of being-no-longer present, we are able finally to unveil the meaning presence for itself.

Nathan Willig Lima, Pedro Antônio Viana Vazata, Fernanda Ostermann et al.

The term post truth was chosen as the word of the year by the Oxford dictionary in 2016. Today we see the proliferation of the term fake news as well as the dissemination of alternative views to science, such as “flat Earth”, integrative therapies, and anthropogenic global warming denial. Usually, postmodernism is blamed for subsidizing such movements theoretically. In the present article, we defend the thesis that both, the official discourse of science (modernist discourse) and its main criticisms (including postmodernism) seem to be propositions that sustain the contemporary scenarios of production and proliferation of post-truths. From Bruno Latour’s Science Studies, we reflect on the metaphysical basis of such perspectives and present an explanation to the formation of the “post-truth” through two different mechanisms, i.e, the presentation of a reduced vision of nature of science and the erasure of the network that sustains scientific propositions. We also defend that Science Education can adopt an alternative metaphysical basis, developed by Latour and collaborators in dialogue with different philosophical and sociological currents, contributing to the formation of citizens able to have a critical position in the contemporary socioscientific scenario.