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Journal articles on the topic 'History of metaphysics'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Kim, Kwangsu. "Philosophy and science in Adam Smith’s ‘History of Astronomy’." History of the Human Sciences 30, no. 3 (July 2017): 107–30. http://dx.doi.org/10.1177/0952695117700055.

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This article casts light on the intimate relationship between metaphysics and science in Adam Smith’s thought. Understanding this relationship can help in resolving an enduring dispute or misreading concerning the status and role of natural theology and the ‘invisible hand’ doctrine. In Smith’s scientific realism, ontological issues are necessary prerequisites for scientific inquiry, and metaphysical ideas thus play an organizing and regulatory role. Smith also recognized the importance of scientifically informed metaphysics in science’s historical development. In this sense, for Smith, the metaphysico-scientific link (i.e. metaphysically coherent conjecture), was a basic criterion of scientific validation by Inference to the Best Explanation. Furthermore, Smith’s comments implicitly suggest that in scientific progress there is a dialectic between metaphysics and science. These themes are illustrated primarily through his writings on the history of astronomy.

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Hughes-Warrington, Marnie. "Metaphysics as History, History as Metaphysics." Philosophical Topics 43, no. 1 (2015): 279–84. http://dx.doi.org/10.5840/philtopics2015431/219.

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Kosykhin, Vitaly G., and Svetlana M. Malkina. "Metaphysics and Realism." Epistemology & Philosophy of Science 58, no. 2 (2021): 216–24. http://dx.doi.org/10.5840/eps202158237.

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The article deals with the problem of the return of metaphysics within the framework of the ontological turn of philosophy and the situation of post-metaphysical thinking. The conditions for the possibility of modern metaphysical discourse in the projects of empirical metaphysics and historical ontology are revealed. Historical ontology as a meta-reflexion of philosophy over its own historical foundations is able to bridge the gap between the epistemological static nature of transcendental subjectivity and the ontological dynamism of the growth of scientific knowledge about reality by comprehending the conditions of interaction between science and metaphysics in conditions of post-metaphysical thinking and realistic reversal of ontology. Philosophical knowledge in the context of the ontological turn and the associated return of metaphysics becomes focused not so much on the sharp demarcation of science and metaphysics and postulating the incommensurability of their ontologies, but on identifying mutually enriching areas of research that could give a new impetus to their development.

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McDaniel, Kris. "Metaphysics, History, Phenomenology." Res Philosophica 91, no. 3 (2014): 339–65. http://dx.doi.org/10.11612/resphil.2014.91.3.6.

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Stoliarova, Olga. "The return of metaphysics as a subject matter of historical ontology: analytical review." Digital Scholar Philosopher s Lab 4, no. 1 (2021): 126–43. http://dx.doi.org/10.32326/2618-9267-2021-4-1-126-143.

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The article (the publication consists of two parts) presents an analytical and historiographical overview of the problems that are substantively related to the question of the role, meaning and historical fate of metaphysics. The author focuses on the phenomenon of the return of metaphysics to the philosophy of our time. This phenomenon is proposed to be analyzed from the viewpoint of historical ontology, which deals with the ontological presuppositions of knowledge and their historical dynamics. In the first part, the author highlights two directions of the historical development of metaphysical problems, one of which expresses the immediate metaphysical position, and the other represents the criticism of this position. The author associates criticism of metaphysics with the development of science and the philosophy of science. The author shows the difference between the “analytical” and “continental” approaches to metaphysical problems. The consideration of metaphysics as a historical phenomenon is associated with Hegel’s metaphilosophical historicism. The alternative, non-historical, consideration of metaphysics is placed in the context of empiricism and positivism. The concepts of scientific realism are defined as a kind of positivistically restricted analytical metaphysics. The author highlights three points of growth of post-positivist philosophy and pays special attention to the relationship between post-positivist philosophy of science, history of science, metaphilosophical history of ideas, and sociology of science. The author traces the gradual formation of theoretical conditions for the rehabilitation of metaphysics in these research fields. The author demonstrates that the historicization of Kant’s “transcendental subject” creates a specific epistemological perspective that joins historicism with contextualism. Within this perspective, the question of the ontological presuppositions of empirical (primarily scientific) knowledge, their development and change becomes of great importance.

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Tegtmeyer, Henning. "Habermas over genealogie, metafysica en godsdienst." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 113, no. 2 (July 1, 2021): 263–77. http://dx.doi.org/10.5117/antw2021.2.006.tegt.

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Abstract Habermas on genealogy, metaphysics and religion Habermas’s impressive history of philosophy presents itself both as a comprehensive account of the history of Western philosophy from its beginning to the 19th century and as a genealogy of post-metaphysical thinking. In this paper I argue that this twofold goal creates a serious methodological problem. I also find Habermas’s understanding of metaphysics unclear and partly misguided. If that is correct it has consequences not only for the very notion of post-metaphysical thinking but also for the understanding of the dialogue between philosophy, religion, and modern secular society that Habermas advocates.

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Velkley, Richard L. "Metaphysics, Freedom and History." American Catholic Philosophical Quarterly 75, no. 2 (2001): 153–70. http://dx.doi.org/10.5840/acpq200175217.

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8

Slama, Paul. "The Onto-Agathological Fold of Metaphysics: Aristotle, Plato and Heidegger." Studia Phaenomenologica 20 (2020): 281–305. http://dx.doi.org/10.5840/studphaen20202013.

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The goal of this paper is twofold. First, it aims to identify in Heidegger’s work a determination of the history of metaphysics parallel to the famous onto-theological one, and which I will label onto-agathological. Based upon a text from the course of 1935, “Einführung in die Metaphysik,” I argue that for Heidegger the history of metaphysics is not only the Aristotelian onto-theology, but is also characterized by the Platonic pre-eminence of the good over being (Republic 509c). In short, it is an onto-agathological history. Second, and as a consequence of the first point, I will flesh out the hypothesis of another history metaphysics, and emphasize its strong phenomenological content which stands in opposition to the Neo-Kantianism of Windelband and Rickert.

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Sgarbi, Marco. "Metaphysics in Königsberg prior to Kant (1703-1770)." Trans/Form/Ação 33, no. 1 (2010): 31–64. http://dx.doi.org/10.1590/s0101-31732010000100004.

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The present contribute aims to reconstruct, using the methodology of intellectual history, the broad spectrum of metaphysical doctrines that Kant could know during the years of the formation of his philosophy. The first part deals with the teaching of metaphysics in Königsberg from 1703 to 1770. The second part examines the main characteristics of the metaphysics in the various handbooks, which were taught at the Albertina, in order to have an exhaustive overview of all metaphysical positions.

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Chakravartty, Anjan. "Inferência metafísica e a experiência do observável." Principia: an international journal of epistemology 21, no. 2 (December 14, 2017): 189–207. http://dx.doi.org/10.5007/1808-1711.2017v21n2p189.

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Some strongly empiricist views of scientific knowledge advocate a rejection of metaphysics. On such views, scientific knowledge is described strictly in terms of knowledge of the observable world, demarcated by human sensory abilities, and no metaphysical considerations need arise. This paper argues that even these views require some recourse to metaphysics in order to derive knowledge from experience. Central here is the notion of metaphysical inference, which admits of different “magnitudes”, thus generating a spectrum of putative knowledge with more substantially empirical beliefs at one end, and more metaphysically imbued beliefs at the other. Given that metaphysical inference is required even concerning knowledge of the observable, the empiricist hope of avoiding metaphysics altogether is futile: knowledge of the observable simply involves metaphysical inferences that are of smaller magnitudes than others. Metaphysical inferences are required not only to distinguish veridical from non-veridical experience and to determine the quality of empirical information, but also in order to explain how we construct experience (through categorizations and classifications of objects, events, processes, and properties), how we extrapolate from empirical evidence to generalize about observable phenomena, and how we use this evidence to test and confirm hypotheses and theories.

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Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.

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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.

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Di Giovanni, George. "Metaphysics and History in Hegel." Philosophy of the Social Sciences 26, no. 1 (March 1996): 124–32. http://dx.doi.org/10.1177/004839319602600107.

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Carman, Taylor. "Heidegger’s Disavowal of Metaphysics." Heidegger Circle Proceedings 53 (2019): 95–103. http://dx.doi.org/10.5840/heideggercircle2019538.

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Until the mid-1930s, Heidegger used the word “metaphysics” with no pejorative implication; it simply meant philosophy. By about 1936, however, he began using the word to refer not to philosophy as a whole, but to a dominant tradition beginning with Plato and ending with Nietzsche. Metaphysics, he would now say, does not just happen to fail to address the question of being, but occludes it, concealing it and rendering it unaskable, virtually incomprehensible. Heidegger’s disavowal of the word “metaphysics” was in part a rhetorical response to Carnap, but it also marked the beginning of his substantive critique of “representational” or “calculative” thinking. Representational thinking aspires to comprehend entities as such and as a whole in their being. But the horizon or background against which such comprehension takes place cannot itself occupy a place in the totality of entities, so the metaphysical aspiration is forlorn. Heidegger’s later thought aims at an “overcoming of metaphysics” – not in Carnap’s sense, but rather to think not just the meaning of being, which is to say being understood as the being of entities, but the truth of being, that is, the way in which being as such manifests itself. Confusion about this change of direction in Heidegger’s later thinking has been generated in part by his own disingenuous attempts to rewrite the history of his own early philosophy in order to make it appear more consistent with his later critique of metaphysical thinking.

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Luckman, John. "Metaphysics, History and the Unpublished Manuscripts." International Studies in Philosophy 23, no. 3 (1991): 27–45. http://dx.doi.org/10.5840/intstudphil199123373.

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Page, Carl. "Speculation and the Metaphysics of History." Graduate Faculty Philosophy Journal 17, no. 1 (1994): 175–90. http://dx.doi.org/10.5840/gfpj1994171/218.

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Morganti, Matteo. "Science-based Metaphysics: On Some Recent Anti-metaphysical Claims." Philosophia Scientae, no. 19-1 (March 1, 2015): 57–70. http://dx.doi.org/10.4000/philosophiascientiae.1038.

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Andersen, Svend. "“Den guddommeligt skønne natur”." Dansk Teologisk Tidsskrift 84, no. 1 (July 16, 2021): 25–47. http://dx.doi.org/10.7146/dtt.v84i1.128069.

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Abstract: The article offers a contribution to the understanding of K.E. Løgstrup’s metaphysics focusing on his reading of Friedrich Hölderlin’s poetry and Martin Heidegger’s interpretation thereof. Heideggerian ontology plays a crucial role in Løgstrup’s theology as a philosophical explication of the pre-understanding of Christian faith. At first, existential ontology was essential in this respect, but later Løgstrup realized the necessity of broadening the view to being in general, which equals the movement towards metaphysics. In this movement, Hölderlin as interpreted by Heidegger is pivotal, an important element being the “poetic openness” Løgstrup introduces in The Ethical Demand. In unpublished manuscripts, Løgstrup claims that poetic openness in Hölderlin has an ontological and metaphysical content, and his reading thereby anticipates central themes in his later metaphysics such as omnipresence, particularity, and the history-nature relation.

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Cardoso Jr., Hélio Rebello. "The Analytical Metaphysics of Time and the Recent Theory of History." História da Historiografia: International Journal of Theory and History of Historiography 14, no. 35 (March 29, 2021): 145–69. http://dx.doi.org/10.15848/hh.v14i35.1739.

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The longstanding line of research that the analytic tradition calls metaphysics of time remains quite ignored by the theory of history. To bring them closer, this study proposes to introduce to historians and theorists of history the metaphysics of time theses about the presentism/eternalism and the linear/closed time. For such purpose, we drew correspondences between the theory of history and the analytical metaphysics of time concerning some characteristics of the emerging concepts of historical time. These characteristics are related to the recent debate about presentism regarding the regimes of the historical time (multiple temporalities and pluritemporality); plural time in the analytical metaphysics and synchronous/asynchronous historical time; linear/closed time in the analytic tradition and being affected by historical time. As a result, this article presents how the analytical metaphysics of time theses disclose unnoticed contours related to the history theorists’ understanding about the relation with the past.

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Finnegan, Diarmid A. "James Croll, metaphysical geologist." Notes and Records of the Royal Society 66, no. 1 (August 17, 2011): 69–88. http://dx.doi.org/10.1098/rsnr.2011.0021.

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James Croll (1821–90) occupies a prominent position in the history of physical geology, and his pioneering work on the causes of long-term climate change has been widely discussed. During his life he benefited from the patronage of leading men of science; his participation in scientific debates was widely acknowledged, not least through his election as a Fellow of the Royal Society in 1876. For all that, the intellectual contribution that Croll himself considered to be of most significance—his articles and two books on metaphysics—has attracted very little attention. In addressing this neglect, it is argued here that Croll's interest in metaphysics, grounded in his commitment to a Calvinist form of Christianity, was central to his life and thought. Examining together Croll's geophysical and metaphysical writings offers a different and fruitful way of understanding his scientific career and points to the wider significance of metaphysics in late-Victorian scientific culture.

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Winchester, Nik. "Speed as metaphysics." History of the Human Sciences 12, no. 3 (August 1999): 159–66. http://dx.doi.org/10.1177/09526959922120397.

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Ryckman, Thomas. "What does History Matter to Philosophy of Physics?" Journal of the Philosophy of History 5, no. 3 (2011): 496–512. http://dx.doi.org/10.1163/187226311x599925.

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Abstract Naturalized metaphysics remains a default presupposition of much contemporary philosophy of physics. As metaphysics is supposed to be about the general structure of reality, so a naturalized metaphysics draws upon our best physical theories: Assuming the truth of such a theory, it attempts to answer the “foundational question par excellence”, “how could the world possibly be the way this theory says it is?” It is argued that attention to historical detail in the development and formulation of physical theories serves as an ever-relevant hygienic corrective to the “sentiment of rationality” underlying the naturalistic impulse to read ontology off of physics.

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Jensen, Kristian. "Protestant Rivalry — Metaphysics and Rhetoric in Germany c. 1590–1620." Journal of Ecclesiastical History 41, no. 1 (January 1990): 24–43. http://dx.doi.org/10.1017/s0022046900073395.

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One of the most remarkable changes to take place at German Protestant universities during the last decade of the sixteenth century and the first twenty years of the seventeenth century was the return of metaphysics after more than halfa century of absence. University metaphysics has acquired a reputation for sterile aridity which was strengthened rather than diminished by its survival in early modern times, when such disciplines are supposed deservedly to have vanished with the end of the Middle Ages. Nevertheless, this survival has attracted some attention this century. For a long urne it was assumed that German Protestants needed a metaphysical defence against the intellectual vigour of the Jesuits. Lewalter has shown, however, that this was not the case.

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KORDELA, A. KIARINA. "Political Metaphysics." Political Theory 27, no. 6 (December 1999): 789–839. http://dx.doi.org/10.1177/0090591799027006005.

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ALLEN, R. T. "Metaphysics in Education." Journal of Philosophy of Education 23, no. 2 (December 1989): 159–69. http://dx.doi.org/10.1111/j.1467-9752.1989.tb00204.x.

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van Ruler, Han. "Method vs. Metaphysics." Church History and Religious Culture 100, no. 2-3 (September 3, 2020): 203–18. http://dx.doi.org/10.1163/18712428-10002009.

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Abstract This article discusses Descartes’s preferred focus on morally and theologically neutral subjects and points out the impact of this focus on the scientific status of theology. It does so by linking Descartes’s method to his transformation of the notion of substance. Descartes’s Meditations centred around epistemological questions rather than non-human intelligences or the life of the mind beyond this world. Likewise, in his early works, Descartes consistently avoided referring to causal operators. Finally, having first redefined the notion of substance in the Principia, Descartes would completely abandon making use of this notion in his later years. Indeed, in contrast to many authors before and after him, Descartes never showed any interest in the long-established metaphysical interpretation of substances as being causal factors of natural change. With God, nature, and mind commonly serving as instances of substantial causality, Descartes’s philosophy had a huge impact on the place of God in science and discreetly excluded theology as a subject to which his method might be applied.

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Fuller, Steve. "Descriptive vs Revisionary Social Epistemology: The Former as Seen by the Latter." Episteme 1, no. 1 (June 2004): 23–34. http://dx.doi.org/10.3366/epi.2004.1.1.23.

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When Peter Strawson (1959) subtitled the most celebrated book in ordinary language philosophy, Individuals, ‘An essay in descriptive metaphysics’, he shocked mainly for having reintroduced ‘metaphysics’ into intellectually respectable English a quarter-century after A.J. Ayer had consigned it to the logical positivists' index of forbidden philosophical words (Passmore 1966, 504). Few at the time appreciated the import of the modifiers ‘descriptive’ and its opposite, ‘revisionary’. Now, another half century on, philosophers have come around to Bertrand Russell's original view that both the ordinary language philosophy Strawson championed and the ideal scientific language philosophy Ayer championed offer alternative metaphysical visions. The remaining question of philosophical interest is what hangs in the balance between a descriptive and revisionary approach to metaphysics – or, for that matter, any branch of philosophy. This paper critically examines the currently dominant descriptive approach from a revisionary standpoint, initially relying on the terms Strawson uses to frame the distinction, and then moving outward to consider its implications for our understanding of the history of modern philosophy, especially the ‘naturalist’ sensibility that has been especially influential in analytic social epistemology.

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Lewens, Tim. "Darwinism and Metaphysics." Metascience 16, no. 1 (February 14, 2007): 61–69. http://dx.doi.org/10.1007/s11016-006-9071-8.

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Hankey, Wayne J. "Why Heidegger’s “History” of Metaphysics is Dead." American Catholic Philosophical Quarterly 78, no. 3 (2004): 425–43. http://dx.doi.org/10.5840/acpq200478325.

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Lindee, S. "HISTORY OF SCIENCE: Science as Comic Metaphysics." Science 309, no. 5733 (July 15, 2005): 383–84. http://dx.doi.org/10.1126/science.1114032.

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Bostock, David. "METAPHYSICS ZETA." Classical Review 52, no. 2 (September 2002): 258–59. http://dx.doi.org/10.1093/cr/52.2.258.

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Jalobeanu, Dana. "On Metaphysics and Method, Or How to Read Francis Bacon’s Novum organum." Epistemology & Philosophy of Science 58, no. 3 (2021): 98–118. http://dx.doi.org/10.5840/eps202158347.

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The purpose of this paper is to offer a preliminary survey of one of the most widely discussed problems in Bacon’s studies: the problem of the interplay between the speculative (i.e., metaphysical) and operative (i.e., methodological) layers of Bacon’s works. I propose to classify the various answers in three categories. In the first category I place attempts claiming that Bacon’s inquiries display his appetitive metaphysics. In the second category are those seeing Bacon’s more “scientific” works as disclosing some of the inner metaphysical layers and presuppositions. The third category see Bacon’s experimental inquiries as attempts to “fix” metaphysics, by redefining concepts of metaphysical origins. In discussing these three categories of interpretative stances I show that we can gain further insights if we take into account recent and less recent trends in philosophy of science, and especially if we think in terms of background theory and bottom-up strategies of concept formation. I offer examples of such procedures in Bacon’s natural and experimental histories and show what we can gain if we apply the same interpretative strategy of focusing on concept-formation to the reading of the Novum organum.

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PINI, G. "Duns Scotus's Metaphysics." Recherches de Théologie et Philosophie Médiévales 65, no. 2 (August 1, 1998): 353–68. http://dx.doi.org/10.2143/rtpm.65.2.530058.

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FISHER, A. R. J. "David Lewis, Donald C. Williams, and the History of Metaphysics in the Twentieth Century." Journal of the American Philosophical Association 1, no. 1 (2015): 3–22. http://dx.doi.org/10.1017/apa.2014.18.

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ABSTRACT:The revival of analytic metaphysics in the latter half of the twentieth century is typically understood as a consequence of the critiques of logical positivism, Quine's naturalization of ontology, Kripke's Naming and Necessity, clarifications of modal notions in logic, and the theoretical exploitation of possible worlds. However, this explanation overlooks the work of metaphysicians at the height of positivism and linguisticism that affected metaphysics of the late twentieth century. Donald C. Williams is one such philosopher. In this paper I explain how Williams's fundamental ontology and philosophy of time influenced in part the early formation of David Lewis's metaphysics. Thus, Williams played an important role in the revival of analytic metaphysics.

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Kanon, Marcin. "Problematyczność stosowania metafizyki do pozytywizmu prawniczego na przykładzie tezy o społecznym źródle prawa." Miscellanea Historico-Iuridica 19, no. 2 (2020): 241–65. http://dx.doi.org/10.15290/mhi.2020.19.02.12.

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The aim of this article is to present a legal positivist social source thesis in the context of classical metaphysical reflection. Author uses the method of analysing the source texts and abstracts theses that can be considered as metaphysical. Metaphysical theses divide into existential and essential. They are expressed directly by an author or possible to reconstruct. Reasoning was based on convenience that universality of metaphysics should be considered temporally. The thesis about the evolution of ways of understanding reality, along with the development of mankind, is one of the cardinal assumptions of positivism in general. Based on this historiosophical rule, August Comte draws further conclusions about a possible modern philosophy for the future. The denial of metaphysics leads to cursory, perhaps unconscious, acceptance of the theses that have already been developed in the history of philosophy. The reflections are essentially focused on the issue of ontological status of society. Its understanding determines the understanding of social facts and seems to have an impact on social source thesis. The main part of the reflection is placed in a historical context. It enables to examine some aspects that are difficult to consider nowadays. One of the conclusions is that metaphysics to which positivism opposes is dominant in 19th century philosophy, but in general only one of many schools of thought. Since there is no specific literature on that matter, author signalize problems considering them generally.

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CAMPBELL, Michael. "Daoism and Liberal Eugenics: Response to Chai." International Journal of Chinese & Comparative Philosophy of Medicine 14, no. 2 (January 1, 2016): 125–30. http://dx.doi.org/10.24112/ijccpm.141623.

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LANGUAGE NOTE | Document text in EnglishIn this paper, I respond to David Chai’s attempt to buttress Jürgen Habermas’s critique of genetic enhancement with Daoist metaphysics. I argue that this attempt is unsuccessful because Habermas’s position begins with the conviction that ethical prescriptions cannot be derived from metaphysical truths. I then consider whether Daoist metaphysics on its own might provide grounds for rejecting enhancement. I suggest not. To support this, I present a dilemma for Daoist critiques of enhancement: either Daoism rules out both therapy and enhancement, in which case it is too demanding, or it rules out neither therapy nor enhancement, in which case it is too permissive.DOWNLOAD HISTORY | This article has been downloaded 70 times in Digital Commons before migrating into this platform.

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GLASS, J. C., and W. JOHNSON. "Metaphysics, MSRP and Economics." British Journal for the Philosophy of Science 39, no. 3 (September 1, 1988): 313–29. http://dx.doi.org/10.1093/bjps/39.3.313.

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Mitchell, Louise A. "A Brief History of Catholic Bioethics." Ethics & Medics 41, no. 7 (2016): 3–4. http://dx.doi.org/10.5840/em201641714.

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The foundations of modern Catholic bioethics were laid with the teachings of Christ, especially in the example He set as the Divine Physician and through the parable of the Good Samaritan. The Church thus cared for the sick and built hospitals for two thousand years before adopting a definite bioethical focus. Equally important for Catholic bioethics, especially in clinical practice, was the development of the Ethical and Religious Directives for Catholic Health Care Services. They are based on the Ethical and Religious Directives for Catholic Hospitals, which were first published by the Catholic Hospital Association in 1948, revised in 1955, and revised and adopted by the United States Catholic Conference in 1971. Secular bioethics split from theology and metaphysics in favor of the rationalism and humanism which developed out of Enlightenment thought, whereas Catholic bioethics continued its own development, keeping both its theological and its metaphysical roots.

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Basta, Danilo. "Kant's metaphysics of law." Glasnik Advokatske komore Vojvodine 76, no. 9 (2004): 426–36. http://dx.doi.org/10.5937/gakv0411426b.

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The history of reception and the history of interpretation of Kant's legal deliberation are not the same even after two centuries. This was not only due to the recipients and interpreters of Kant's thoughts but also and above all due to Kant, i.e., the content and the spirit of his philosophy. The law of the state, the international law, and the cosmopolitan law are the ways to approach the eternal peace, which was considered by Kant as the final goal of the entire international law. The existence of the State is based on the idea of the Initial Agreement. According to Kant, in the Initial agreement all the individuals abandoned their external freedom in order to attain the freedom in a legal order as members of the political union. Kant did not always succeed to stay on the level of his own legal and political principles, and hence the light of his philosophy is sometimes covered with the dark shadows.

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BERTOLACCI, AMOS. "ON THE ARABIC TRANSLATIONS OF ARISTOTLE'S METAPHYSICS." Arabic Sciences and Philosophy 15, no. 2 (August 5, 2005): 241–75. http://dx.doi.org/10.1017/s0957423905000196.

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The starting-point and, at the same time, the foundation of recent scholarship on the Arabic translations of Aristotle's Metaphysics are Maurice Bouyges' excellent critical edition of the work in which the extant translations of the Metaphysics are preserved – i.e. Averroes' Tafsīr (the so-called “Long Commentary”) of the Metaphysics – and his comprehensive account of the Arabic translations and translators of the Metaphysics in the introductory volume. Relying on the texts made available by Bouyges and the impressive amount of philological information conveyed in his edition, subsequent scholars have been able to select and focus on more specific topics, providing, for example, a closer inspection of the Arabic translations of the single books of the Metaphysics (books A, α, and Λ in particular), or a detailed comparison of some of these translations with the original text of the Metaphysics. A new trend of research in recent times has been the study of these versions as part of the wider context of the Graeco-Arabic translation movement.

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Falkenburg, Brigitte. "Edgar Wind on Experiment and Metaphysics." Journal of Transcendental Philosophy 2, no. 1 (April 1, 2021): 21–45. http://dx.doi.org/10.1515/jtph-2020-0038.

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Abstract The paper presents a detailed interpretation of Edgar Wind’s Experiment and Metaphysics (1934), a unique work on the philosophy of physics which broke with the Neo-Kantian tradition under the influence of American pragmatism. Taking up Cassirer’s interpretation of physics, Wind develops a holistic theory of the experiment and a constructivist account of empirical facts. Based on the concept of embodiment which plays a key role in Wind’s later writings on art history, he argues, however, that the outcomes of measurements are contingent. He then proposes an anti-Kantian conception of a metaphysics of nature. For him, nature is an unknown totality which manifests itself in discrepancies between theories and experiment, and hence the theory formation of physics can increasingly approximate the structure of nature. It is shown that this view is ambiguous between a transcendental, metaphysical realism in Kant’s sense and an internal realism in Putnam’s sense. Wind’s central claim is that twentieth century physics offers new options for resolving Kant’s cosmological antinomies. In particular, he connected quantum indeterminism with the possibility of human freedom, a connection that Cassirer sharply opposed.

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Varzi, Achille C., and Amie L. Thomasson. "Fiction and Metaphysics." Philosophy and Phenomenological Research 63, no. 3 (November 2001): 723. http://dx.doi.org/10.2307/3071170.

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Silvers, Anita. "Metaphysics for Minorities." Philosophy and Phenomenological Research 100, no. 1 (January 2020): 209–18. http://dx.doi.org/10.1111/phpr.12665.

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Andani, Khalil. "Metaphysics of Muhammad." Journal of Sufi Studies 8, no. 2 (October 22, 2020): 99–175. http://dx.doi.org/10.1163/22105956-12341317.

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Abstract This study analyzes the development of the theme of the “Light of Muḥammad” (al-nūr al-Muḥammadī) or the “Muḥammadan Reality” (al-ḥaqīqa al-Muḥammadiyya) among several Shiʿi and Sufi thinkers through the seventh/thirteenth century. These thinkers include Imam Jaʿfar al-Ṣādiq (d. 148/765), Sahl al-Tustarī (d. 283/896), the Ikhwān al-Ṣafāʾ (early to mid 4th/10th century), the Ismaili dāʿīs Abū Yaʿqūb al-Sijistānī (d. after 361/971) and Ḥamīd al-Dīn al-Kirmānī (d. after 411/1020), Abū Ḥāmid al-Ghazālī (d. 505/1111) and ʿAyn al-Quḍāt (d. 526/1131), Ibn al-ʿArabī (d. 638/1240), ʿAbd al-Karīm al-Shahrastānī (d. 548/1153), and Naṣīr al-Dīn al-Ṭūsī (d. 672/1274). I argue that the “Light of Muḥammad” as a theological and metaphysical idea evolved historically through three distinct but cumulative phases of conceptualization: mytho-cosmological narrative, Neoplatonization, and ontological theophanization. Through these developments, the theological status of the Light of Muḥammad underwent a gradual but decisive shift from being reckoned as the first spiritual creation of God in the early period to being revered as the ontological self-manifestation of God in later periods.

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De Haan, Daniel D. "WHERE DOES AVICENNA DEMONSTRATE THE EXISTENCE OF GOD?" Arabic Sciences and Philosophy 26, no. 1 (February 2, 2016): 97–128. http://dx.doi.org/10.1017/s0957423915000132.

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AbstractThis study examines a number of different answers to the question: where does Avicenna demonstrate the existence of God within the Metaphysics of the Healing? Many interpreters have contended that there is an argument for God's existence in Metaphysics of the Healing I.6–7. In this study I show that such views are incorrect and that the only argument for God's existence in the Metaphysics of the Healing is found in VIII.1–3. My own interpretation relies upon a careful consideration of the scientific order and first principles of the Metaphysics of the Healing, paying attention to Avicenna's own explicit statements concerning the goals and intentions of different books and chapters, and a close analysis of the structure of the different arguments found in the relevant texts of the Metaphysics of the Healing. I conclude that Avicenna's explicit goal in I.6–7 is to establish the properties that belong to necessary existence and possible existence, which consists, not in a demonstration of God's existence, but in a dialectical treatment of the first principles of metaphysics.

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Beebee, Helen. "Free will sans metaphysics?" Metascience 21, no. 1 (April 6, 2011): 77–81. http://dx.doi.org/10.1007/s11016-011-9525-5.

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Gelfert, Axel. "Metaphysics meets the sciences." Metascience 25, no. 3 (September 20, 2016): 491–95. http://dx.doi.org/10.1007/s11016-016-0121-6.

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Ausmus, Harry J., and David D. Roberts. "Nothing but History: Reconstruction and Extremity after Metaphysics." American Historical Review 102, no. 3 (June 1997): 776. http://dx.doi.org/10.2307/2171514.

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Kuczyński, Janusz. "The Sense of New History." Dialogue and Universalism 30, no. 2 (2020): 203–15. http://dx.doi.org/10.5840/du202030226.

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The paper discusses the problem of essence and sense of history, especially modern history, mainly by discussing Thomas Langan’s position expressed in his 1978 essay “Searching in History for the Sense of It All,” The Review of Metaphysics, September.

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Cary, Phillip. "Christian Metaphysics and Neoplatonism." Augustinian Studies 39, no. 2 (2008): 306–8. http://dx.doi.org/10.5840/augstudies200839228.

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Kiss, Endre. "Reconstructing positive political metaphysics." European Legacy 1, no. 8 (December 1996): 2185–98. http://dx.doi.org/10.1080/10848779608579665.

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