Hasil untuk "Metaphysics"

W. Blake

Boumediene Hamzi

This essay explores the metaphysical and philosophical implications of Artificial Intelligence (AI) and Machine Learning (ML) through the intersecting insights of René Guénon (ʿAbd al-Wāḥid Yaḥiā), Martin Heidegger, and Ibn al-ʿArabī. It argues that modern AI systems, particularly in their statistical and data-centric forms, are not merely instrumental tools but expressions of a deeper metaphysical worldview-one rooted in quantification, abstraction, and utility. Guénon’s critique of the “reign of quantity” and Heidegger’s notion of Enframing (Gestell) converge in diagnosing the loss of qualitative and sacred dimensions in modern life. While Heidegger’s phenomenology provides a powerful immanent critique of technological reductionism from within the Western philosophical tradition, Guénon’s metaphysical traditionalism articulates a diagnosis of modernity that resonates with Islamic metaphysics, especially as articulated by Ibn al-ʿArabī. The essay includes Heidegger in the argument as a representative of a critique of modern technology issuing from the Western tradition itself, and by emphasizing his shared concerns with Guénon, whose metaphysics resonates with Ibn al-ʿArabī’s metaphysics. Through a comparative metaphysical framework, this paper proposes an Islamic response to AI that avoids both technophilia and technophobia, insisting instead on a spiritually grounded ethic of technology that preserves human’s dignity and mission. Methodologically, the essay restores a prior order often inverted in contemporary AI ethics: ontology (what AI is) grounds epistemology (what it can know), and only then can ethical evaluation be coherent.

O. Bradley Bassler

David Ludwig, Daniel Faabelangne Banuoku, Birgit Boogaard et al.

This article addresses ontological negotiations in the Global South through three case studies of community-based research in Brazil and Ghana. We argue that ontological perspectives of Indigenous people and local communities require an ontological pluralism that recognizes both the plurality of representational tools and of ways of being in the world. Locating these two readings of ontological pluralism in the politics of the Global South, the article highlights a wider dynamic from ontological paternalism to ontological diversity to ontological decolonization. We conclude by arguing that this dynamic provides important lessons for the state for social ontology in academic philosophy and for the design of politically reflexive development interventions.

John Misana Biseko

This study explores the linguistic discourse of death and the afterlife among Swahili speakers. Using a cognitive linguistic lens, data were collected from eight funeral ceremonies and twelve YouTube videos to address two research questions: (1) What linguistic strategies do Swahili speakers employ when discussing death and the afterlife? and (2) What meanings are embedded in the Swahili language that reflect people’s conceptualisations of death and the afterlife? The results reveal that death constitutes a sensitive discourse within the Swahili community. Consequently, seven predominant linguistic strategies were identified: metaphoric expressions, euphemisms, personification, hyperbole, proverbs and sayings, idiomatic expressions, and the use of passive voice. Additionally, six key perceptions emerged, reflecting views of death as a journey, a transition to a divine realm, rest, separation, potential reunion, and a ruthless force. While influenced by Christian and Islamic beliefs, core theological concepts such as accountability and resurrection are not always prominently featured. Instead, the discourse emphasises a continuation of life in a heavenly domain after death, without rigid cosmological constraints. This research offers valuable insights for both academic and non-academic audiences. However, its limitations include the exclusion of interviews, which would provide the voices of speakers on the matter, and the reliance on only verbal data, thereby missing detailed meanings that would be conveyed by non-verbal cues and contextual nuances. The implications of the study, its limitations, and suggestions for future research are discussed.

Kamil Golec

The article contains the analysis of Charles Maurras’s and Étienne Gilson’s reflections on beauty in the light of the antique reflections on this ground which are present in the philosophical thought of the French thinkers either directly or through thinkers who inspired them. The article also analyzed the question of art from the point of view of reflections on beauty that they both made. This made it possible to show both the similar points and distinctions between them in light of classical tradition in its reflection on beauty, especially from the metaphysical point of view, which shows that both Gilson’s and Maurras’s reflections on beauty grew on classical grounds. It explains why the thought of Maurras and Gilson in this area is important also from the perspective of contemporary discussions.

Elsa Buadas

What is presented here as an article corresponds to a chapter of my doctoral thesis entitled “Metaphysics as Onto-theo-logy: an interpretation of Plato’s philosophy in the light of Martin Heidegger’s thought”. This chapter is dedicated to Plato’s Symposium where, according to my opinion, the genesis of the concept of tradition takes place: the idea of ​​safeguarding what must be remembered and bequeathed to posterity, a safeguard that will draw a guiding thread, reconnecting each present generation to future generations. The text proceeds to a comparative analysis of the understanding of eros in the Symposium and in the Phaedrus, after an exposition of the two Socratic participations in the Symposium –the Socrates/Agaton dialogue and the Socrates/Diotima dialogue. The starting point of this comparison is the verification of a radical difference between the two: while in the dialogue Phaedrus the doctrine of the immortality of the soul is emphatically defended, in the Symposium there are no traces of this doctrine, since here men are recognized, just as throughout the Greek mytho-poetic tradition, as “the mortals”. This radical difference, in my opinion, outlines two different civilizing projects, projects that, in their most general features, anticipate the two great constellations of the Western tradition: classical metaphysics realized as Christian theology on the one hand, and modern metaphysics with its notion of secular progress that will lead to the Nietzschean will to power, understood as “will to will”, on the other hand. The first project anticipates the notion of paradise in the promise of an eternal life blessed in the coexistence with the gods, whose winged souls would share with those of the humans a perpetual food from the pasture of the intelligible, a coexistence only achieved if the individual soul is successful in the containment of the appetites that divert it from the ascending path towards the confines of the visible where the gods dwell in the vicinity of the intelligible. The second project just promises immortal fame guaranteed by the production of works (the “spiritual children procreated in beauty”) that, because they were generated in the light of that same intelligible, would last through time in the memory of coming generations--in future throwns whose greater or lesser reach would depend on the proximity to the beauty that generated them. As far as these throwns go, they would carry with them the name of their parents/authors. Together with each of these two projects there is a different understanding of eros. If in the Phaedrus, eros is a god who animates both human and divine souls and aspires to lead them to a life close to the intelligible where, in a loving relationship, the divine nourishment of the winged pairs is guaranteed, in the second case, he loses his character as a god, gaining an intermediate status between the mortal and the divine (eros as daimon), precisely because he is understood as an élan towards the beautiful and the good that he lacks. Thus, the well-known model of eros as marked by a lack is formulated. Thanks to its astuteness, eros knows what it lacks, but due to its indigence is obliged to be always lacking and on the way to its object, since its conquest would logically imply the immediate end of the desiring aspiration that is his essence. In the modern context that, it seems to us, the Symposium prefigures, eros will be forced to be transmuted into a “desire of desire”, where the object operates only as a condition for its maintenance and increment since, strictly speaking, desire wants desire, it wants himself (Nietzsche and the will to power as “will to will”). A third decisive difference occurs between the two models: the change in the understanding of the divine. In the first model, eros inhabits the souls of the gods who still retain something of the ability to admire themselves for the deeds of mortals characteristic of the mytho-poetic understanding. Already, in the second model the divinity becomes self-sufficient and, as she had turned his back on mortals --since is beautiful and good, happy and lacking nothing--, she is indifferent to the human saga, thus anticipating the “abandonment of the gods” in the poem The Goodby by Hölderlin, which reads: “since formless and rooted fear separated men from the gods, must, expiating it with his blood, die the hearts of lovers.”

D. Kovacs

Ghasem Pour Hasan

Farabi’s (also Al Farabi) fundamental question is the question of existence. Metaphysics, physics, ethics, politics and civil science of Farabi can be understood and evaluated within the problem of existence. Exploration of the meaning of existence has overshadowed his whole philosophy. Farabi must be seen as the systematic beginning of Islamic Philosophy not as its fountain-head. Farabi owes his own ontological system more to the religious teachings, Islamic culture and thought and Iranian wisdom, heritage and tradition. Precisely speaking, main and true origin of Islamic philosophy is not Greece rather Quranic verses and prophetic traditions as well as prayers and scriptural texts. Emergence or uncovered-ness of existence in Farabi becomes connected with thinking. Wherever there is no thinking, existence will be in covered-ness or hiddenness. In search of the meaning of existence, Farabi does not ask of its quiddity (what-is-it-ness). Question of quiddity of existence is basically wrong and makes one to get stuck in the swamp of verbalism and more dangerous than it, turns the existence into an object. Existence is not separated from thinking. Existence is not an object along with other objects in the outside world so that we can ask of its nature or quiddity. Existence is of uncovered-ness (Unverborgenheit) only within the horizon of thinking. Question of quiddity or what-is-it-ness of existence is tantamount to its forgetfulness and covered-ness. Has Farabi had any innovation in the domain of ontological issues that would make him distinguished by us as compared to his predecessors? Does he speak of a type of novel ontology that can serve as an alternative to the existing ones? What are differences between his philosophy and those of Plato and Aristotle? Are we encountered with different definitions, types of notions, categories or approaches in Farabi? If there are such inventions, would they be to the extent that could they lead to the establishment of a system within the sphere of ontology? Examination of these questions shows that Farabi has a distinguished concern in philosophy different from those of the Greek philosophers. Religious teachings, paying attention to the role and influence of oriental wisdom or Sophia Iranica in philosophical thinking, search for true wisdom and separation from Greek notions and finally providing a theory of synthesis and reconciliation of religion and philosophy constitute Farabi’s main approach. Key words: Farabi, Existence, Epistemic Detachment, Greek Tradition, Aristotle.

Francesco Vitale

The article in its first part aims to give an account of the introduction of the term “deconstruction” in the field of fashion and studies dedicated to it. Since “deconstruction” has spread like a virus in North American culture since the 1980s, it is intended to verify the congruence of this spread that has reached the fashion world through the success of architectural deconstructivism. Beyond various generic and superficial references, a certain interest in the work of fashion designer Martin Margela has been recognized. Starting from this general framework, an attempt was made to show what themes and resources “deconstruction” can offer to fashion studies, in particular through the reading of a text by Derrida dedicated to the figure of the “veil” in the tradition of Western culture.

امیرحسین وحید دستجردی, سعید بینای مطلق, یوسف شاقول et al.

چکیده<br /> نظریه شناخت سنت گرایان، به لحاظ فلسفی، ریشه در شناخت شناسی و هستی شناسی افلاطون دارد. بر این مبنا، و هماهنگ با عوالم معقول و محسوس، عقل انسان در دو سطح یا مرتبه، کار شناخت را انجام می-دهد. عقل کلی در بالاترین مرتبه شناختی قرار دارد و قادر به ادراک حقایق کلی است. در مرتبه پایین‌تر، عقل جزوی است که خود یکی از وجوه جزئی عقل کلی به شمار می رود. متناظر با این دو نوع عقل، دو گونه شناخت وجود دارد، یکی شناخت مابعدالطبیعی و دیگری شناخت استدلالی. عقل کلی، حقایق مابعدالطبیعی را به نحو شهودی و بی واسطه و به یکباره درک می کند اما ادراک عقل جزوی، تدریجی و باواسطه و به کمک فرایند استدلال صورت می گیرد. شناخت حاصل از عقل کلی، حقیقی و کامل است و شناخت حاصل از عقل جزوی، محدود و ناقص است. عقل جزوی با مفاهیم سروکار دارد اما در عقل کلی، فاعل شناسایی و موضوع شناسایی با یکدیگر اتحاد دارند. شناختهای حسی و ادرکات عقل جزوی، به شرط آمادگی فاعل شناسایی، می‌توانند علت مُعدّه بیداری عقل کلی و به یادآوردن حقایق کلی باشند.

Brander Sandy

This essay considers the ambiguous sense in which Badiou is a Platonist. It alleviates this ambiguity by considering how two characteristics of Platonism are treated in the metaphysics of Being and Event: (1) the split between being/appearing, and (2) Platonic Ideas. It considers how in Badiou and Plato’s metaphysics the treatment of both these characteristics of Platonism is comparable. Accordingly, it compares both such characteristics in relation to Being and Event and the Theaetetus and Phaedo, and, using concepts from each philosopher, explores three possible ways in which being/appearing and Platonic Ideas may be interrelated, thereby constituting a philosophy of experience. These explorations necessitate parallel consideration of how the sense in which Badiou is a Platonist is determinable by the interrelation of Platonic Ideas with being/appearing in his metaphysics. It is determined that how being/appearing and Platonic Ideas interrelate in Badiou is markedly different from how they do so in Plato, making it questionable whether Badiou is a Platonist in this sense. However, it is indicated that an esoteric sense in which Badiou is a Platonist (the dialectic of the One and the multiple) has been considered throughout this essay, and that more such senses deserve consideration.

K. Popper, W. W. Bartley

M. Moschella

S. Hayes, A. Brownstein

Richard L. Kirkham

J. Lears

Sônia Soares

O direito humano à alimentação adequada (DHAA) foi consagrado na Carta Magna brasileira, reconhecendo na dignidade da pessoa humana o seu fundamento. Admitindo esta garantia jurídica como pré-condição para uma reflexão ética, defendo neste artigo a necessidade de utilizar a doutrina kantiana dos deveres e do cuidado de si para fundamentar a escolha de uma alimentação saudável como um dever de virtude, para o que será necessário estabelecer a dimensão moral da alimentação no âmbito da filosofia de Kant. O objetivo é mostrar a aplicação da filosofia prática de Kant na elaboração de uma nova abordagem dos problemas alimentares atuais. Minha defesa deve ser vista como complemento ao argumento da utilidade do alimento em geral presente nas políticas e programas públicos voltados para a alimentação, nutrição e segurança alimentar, que destacam os benefícios pessoais e coletivos obtidos a partir da escolha de uma alimentação saudável.

K. Koslicki

Marc Lange