Hasil untuk "Metaphysics"

Francisco Jozivan Guedes de Lima

Manfredo Oliveira’s philosophical thought is part of a Western debate between continental philosophy and analytical philosophy. Manfredo’s position in this discussion is dialectical in the sense that it structures his thought based on a dialogue about the potential and limits of transcendental philosophy, the philosophy of language, and metaphysics. His starting point is a critical appropriation of the limits of Kant’s and Husserl’s transcendental philosophy, resulting in an intersubjective resignification of the transcendental based on the linguistic turn. In the final phase of his philosophy, he places the metaphysics of primordial being at the center of his reflections.

Robert Rovetto

Abstract. How is causality/causation associated with parthood? And do parts and their whole interact in distinct causal manners? I introduce a novel concept I call ‘mereocausality’ and its cognates, merging two foundational topics in theoretical and practical disciplines: causality and parthood (or mereology). Topology is often associated with the latter yielding mereotopology. These two topics have been of great personal intellectual interest, and after a few years of sitting on this idea (and papers), I here express it. I apply inquiry into causality and formal causal relations to mereology, developing a new formal concept: mereocausality, mereocausation, causal mereo(topo)logy, etc. This paper offers a preliminary exploration, offering broad concepts, research questions and terminology for what can be a new branch of inquiry; casual mereology and causal mereotopology. Future work will involve a more structured and rigorous investigation, developing the basic ideas presented here. For this project and study, I hope to produce a conceptual system for exploring the intersection of causality, mereology and topology. A contribution of this work is the creation of a new concept and associated terminology. This work is relevant for a variety of disciplines and activities: philosophy, such as metaphysics; conceptual analysis and development; formal and applied/computational ontology; knowledge representation and reasoning in artificial intelligence; conceptual modeling; semantic data modeling; psychology and linguistics; etc. As an unfunded project to date, formal support and collaborations are desired to pursue this promising line of research. Interested readers should contact the author. 

Nicolas Charlier

The Vendée War (1793-1795) was an essential part of the French Revolution (1789-1799). A region of western France, south of Nantes, the Vendée, refused to continue obeying the new authorities of the Republic (1792), against a backdrop of forced military mobilization and anti-Catholic religious persecution. This peasant insurrection, led by nobles like Charette, suffered terrible repression, beyond military counter-insurgency. The Convention, the assembly governing the Republic, was very frightened in 1793, in a context of difficult foreign war and multiple domestic disputes. It took revenge by organizing a populicide in the Vendée. Carrier's infamous massacres in Nantes, carried out to order, were the norm, not a pathological exception. The infernal columns of the Republican army carried out the Vendée genocide. We propose to rediscover these historical facts, sometimes still hidden.

Zohreh Tavaziani, Ali Sattari

Matthew Lipman, the founder of the concept of philosophy for children, has selected the title of philosophy in the philosophy educational program for children different from the general philosophers’ understanding (perception). As far as it can be said that this concept basically cannot be situated in the semantic sphere of the philosophy or it is to a more limited extent than it. The present note with the descriptive-analytic method aims to study the philosophy program for children in relation to and at the level with the position of the philosophy science with emphasizing two components of meaning and subject of philosophy. Also, from the point of the Islamic teaching which teaching system of our country with following and influence of it is formed, it examines its necessity or unnecessity of philosophy teaching for children and its priority, too. The result shows that the philosophy meaning and subject matter in “philosophy for children” is different from its current meaning and subject matter in philosophy science which is being qua being. The subject matter of philosophy in philosophy for children is not going beyond the natural and social environment. Because this program emphasizes not paying attention to metaphysic subjects and issues. While metaphysics and its issues such as the issue of God have been of the basic subjects and it is the pivot of Islamic education. Also, the outcomes of the research show that there is no direct recommendation and order for philosophy teaching in Islamic education. But from the other side, it is not prohibited philosophizing. However, the priority of teachings in Islamic education is not philosophy teaching; the priority is to teach. but the priority is to teach the fundamental beliefs of Islam, religious beliefs, Islamic ethics and manners and training children. Therefore, philosophy for children is not in priority in the Islamic educational system.

Andrzej Kuciński

Robert Spaemann (1927–2018) is one of the best-known German philosophers of the present. One of his most important books: Persons contains an ontology of the person that offers a synthesis of metaphysics, anthropology and ethics. The purpose of the article is to present the most important elements of this ontology and to reveal their possible relevance for current ethical problems. Spaemann‘s main achievement is a successful diagnosis of the crisis of the person in the present with the indication of the possibilities of overcoming it through an integral view of the human being.

Dragoman, Dragoș

By the effort undergone for almost two centuries, religious revelation is withdrawn from the public sphere to the very heart of the believers. Faith does no longer mean obeying to the sacred rules of the Church, leading the Christians to the path of salvation, but to search for the Sacred inside one's heart. This move is essential for understanding how organized religion in Western Europe coped with the rational interpretation of scientific observable data. Whereas the Catholic Church had serious difficulties in integrating scientific knowledge into his overall framework for interpretation of the world, the Protestant churches adapted quicker, by strongly emphasizing inner feelings, as the genuine call for personal salvation. However, moving from organized religion to a purely subjective evaluation of religiosity was the decisive coup to both ontology and religion, which ended in a secular philosophy of science, strong pietism, and a metaphysics of morals.

Robert A. Delfino

In this article the author discusses Dennis F. Polis’ defense of the compatibility of biological evolution and Thomistic metaphysics. Some of Polis’ methodological and metaphysical arguments are examined and it is explained why they are unfaithful to the Thomistic tradition of metaphysics. There is a discussion of why metaphysics can, within certain parameters, critique the science of evolutionary biology, as well as a discussion of the role of metaphysics in the hierarchy of the sciences. The relationship between biological species to the notion of species in philosophy, including related metaphysical topics, such as essences and Divine ideas in God, is discussed. It is determined that Polis’ view suffers from a kind of relativism and nominalism that is incompatible with the moderate realism of Aquinas. Some of Aquinas’ key existential insights in metaphysics are discussed in this context as well. In addition to being corrective, this essay helps point the way to a better defense of the compatibility of biological evolution and Thomistic metaphysics.

The concept of continuous creation is now widely used in the context of reflections on the dialogue between science and religion. The first part of this research work seeks to understand its meaning through a twofold elaboration: (1) the historical setting of the three philosophical trends in which this concept was developed: scholastic (conservation), Cartesian (conservation through repetition of the creative act at each instant), and dynamic (interpreting the emergence of radical and contingent novelty in nature as a sign of the continuity of creation); (2) a philosophical and theological critique of the concept of continuous creation regarding the question of the relationship between change and creation, in the light of its highly polymorphous contemporary use, and, in opposition, its absence within the Catholic Magisterium. This work opens the field a further step toward reflection on a renewed concept of continuous creation.

Adam Trybus, Bernard Linsky

This is the first English translation of Leon Chwistek’s “Tragedia werbalnej metafizyki (Z powodu książki Dra Ingardena: Das literarische Kunstwerk),” Kwartalnik Filozoficzny, Vol. X, 1932, 46–76. Chwistek offers a scathing critique of Roman Ingarden’s Das literarische Kunstwerk (translated into English as The Literary Work of Art) and of the entire Phenomenology movement. The text also contains many hints at Chwistek’s own philosophical and formal ideas. The book that Chwistek reviews attracted wide attention and was instrumental in winning Ingarden a position as Professor of Philosophy at the University of Lwów in 1933. Chwistek’s alienation from his fellow logicians of the Lvov-Warsaw school is clear from his ridicule of Leśniewski’s project.

Fulvio Papi

Una evocazione, sul filo della memoria, dei cammini della filosofia italiana nel secolo scorso e delle sue eredità nel tempo presente.

Revista Princípios

Muhiddin Bakry

The forms of Islamic thought can be divided into three parts: traditional, modern, and contemporary. In general, Islamic thought patterned are dialectic (jadali), demonstrative (Burhani), intuitive (Irfani), and theosophy (wisdom, also called hikmah muta'aliyah). This paper will examine the figure of Muhammad Iqbal, one of the phenomenal modern Muslim thinkers. He has reconstructed a building of Islamic philosophy which can be equipped to individual Muslims in anticipation of Western civilization materialistic or fatalistic Eastern tradition. Philosophy of Khudi and devinity metaphysics of Iqbal able to combine rationalism, empiricism and intuitive that had been considered separate and contradictory.

Armando Savignano

Jorge dos Santos Lima

Resenha do livro de Erickson, Glenn W.; e Fossa, John A.. A linha dividida: uma abordagem matemática à filosofia platônica. Rio de Janeiro: Relume Dumará, 2006. 186 páginas. [Coleçáo Metafísica, n. 4].

Marcos César Seneda

Dilthey’s work fills a fundamental role in contemporary philosophy insofar as Dilthey distinguishes two spheres through which we have access to all of reality: objective experience (die Erfahrung) and lived experience (das Erlebnis). This distinction allows Dilthey, in contrast to the natural sciences, to conceive of the conditions of evidence and validity of the comprehensive sciences. Even if not named in exactly these terms, this distinction will be at the base of the texts of many authors at the end of the 19th Century and in the 20th Century. Although Dilthey elaborates his theory throughout his vast works, our objective is to reconstruct this distinction he establishes from the way he reinterprets the principle of sufficient reason as formulated by Leibniz and Wolff. Following that, we also seek to show how this reinterpretation allows Dilthey to contrast the sphere of knowledge related to lived experience from the sphere of theoretical knowledge circumscribed by Kant. As such, the principal argument presented here establishes a connection between the way Dilthey reinterprets the principle of sufficient reason and the way he scientifically reconstructs the foundation for the comprehensive sciences, conceiving of them as based on a specific relation between evidence and validity.

A.P. Esteve

Sin resumen

Félix Duque Pajuelo

Sin resumen

L. Ignacio Pedrero Sancho

Sin resumen