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Artículos de revistas sobre el tema "Metaphysics"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Meixner, Uwe. "Playing God." Religions 10, no. 3 (2019): 209. http://dx.doi.org/10.3390/rel10030209.

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Metaphysical modelling is a method in (epistemologically enlightened) metaphysics. It uses models for the philosophical analysis of metaphysico-epistemological situations. In this paper, the method is applied to a set of metaphysical questions that concern the relationship between God and the world, and the relationship between human beings and the world. The questions revolve around a center: What is it that ultimately determines reality? This complex metaphysical subject is treated in a simplified and downsized manner: on the scale of board games. As will be seen, the unusual perspective pro

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2

Vanheeswijck, Guido. "The Multilayered Context of Leszek Kołakowski's Hermeneutical Metaphysics." Review of Metaphysics 78, no. 1 (2024): 87–115. http://dx.doi.org/10.1353/rvm.2024.a936572.

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Abstract: In 1988, the Polish philosopher Leszek Kołakowski published his essay Metaphysical Horror , conceived as a philosophical and historical interpretation of the vicissitudes of metaphysics in Western philosophy. At the same time, Kołakowski's attempt to map out the history of that metaphysical horror was a way to escape from it. Put differently, he traced the evolution of metaphysical horror—from metaphysics to antimetaphysics—in Western philosophy while simultaneously pleading for the preservation of metaphysics, be it in a very specific shape. To clarify Kołakowski's idiosyncratic pos

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3

Kim, Kwangsu. "Philosophy and science in Adam Smith’s ‘History of Astronomy’." History of the Human Sciences 30, no. 3 (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 me

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4

Borda, Michał, and Rafał Tetela. "Kilka uwag o aktualności filozofii metafizycznej." Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 179–97. http://dx.doi.org/10.14746/pst.2017.31.08.

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The article discusses the characteristics of a philosophical and cultural dispute with metaphysics and about metaphysics itself. The criticism of metaphysics and its revival in the nineteenth and twentieth centuries is discussed here. In the first part, the most important philosophical directions dealing with issues of metaphysics are presented: metaphysical idealism, anti-metaphysical positivism and neo-positivism, analytic philosophy versus metaphysics on the example of L. Wittgenstein, the revision of the metaphysical tradition and new investigations in metaphysics. The second part of the a

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5

Yo'ldoshev, Azizbek, Jonibek Norboy oʻgʻli Hasanov, and Sanjar Zafarjon oghly Jurakulov. "ON THE RELATION OF METAPHYSICS TO PHYSICS." GOLDEN BRAIN 2, no. 1 (2024): 501–16. https://doi.org/10.5281/zenodo.10465616.

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<em>Ignoring a crucial nuance in using the concept of metaphysics is "Does physics come first or metaphysics?" It makes it difficult to answer the question. The nuance under consideration is related to the "two-sided" structure of metaphysics. Metaphysics as a science refers to two types of phenomena with the existence of metaphysical principles - things that cannot be entered into concepts, closed to interpretation, and things that are realized through experience. From this point of view, it can be said that every society, regardless of the level of civilization, has some metaphysical princip

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6

Yo'ldoshev, Azizbek, Jonibek Norboy oʻgʻli Hasanov, and Sanjar Zafarjon oʻgʻli Jurakulov. "ON THE RELATION OF METAPHYSICS TO PHYSICS." GOLDEN BRAIN 2, no. 1 (2024): 472–86. https://doi.org/10.5281/zenodo.10466581.

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<em>Ignoring a crucial nuance in using the concept of metaphysics is "Does physics come first or metaphysics?" It makes it difficult to answer the question. The nuance under consideration is related to the "two-sided" structure of metaphysics. Metaphysics as a science refers to two types of phenomena with the existence of metaphysical principles - things that cannot be entered into concepts, closed to interpretation, and things that are realized through experience. From this point of view, it can be said that every society, regardless of the level of civilization, has some metaphysical princip

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7

MARINCHUK, Yuriy. "MARTIN HEIDEGGER’S METAPHYSICAL QUESTION OF 1929-1930: GENESIS AND CONSEQUENCES." Epistemological Studies in Philosophy Social and Political Sciences 7, no. 1 (2024): 31–42. http://dx.doi.org/10.15421/342413.

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The article examines the foundations that constitute the formulation of the metaphysical question in Martin Heidegger’s philosophy. The article focuses in detail on the period of 1929-1930, which includes the report “Was ist Metaphysik?” and the lecture course “Die Grundbegriffe der Metaphysik. Welt–Endlichkeit–Einsamkeit”. The introduction to the article and the main problem are three prejudices from Being and Time that make it impossible to ask a clear question about being. The main material is presented on the basis of primary sources: “Being and Time”, “Basic Concepts of Metaphysics”. The

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8

Allen, Sophie R. "What Matters in (Naturalized) Metaphysics?" Essays in Philosophy 13, no. 1 (2012): 212–42. http://dx.doi.org/10.5840/eip201213113.

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Can metaphysics ever really be compatible with science? In this paper, I investigate the implications of the methodological approach to metaphysical theorizing known as naturalized metaphysics. In the past, metaphysics has been rejected entirely by empirically-minded philosophers as being too open to speculation and for relying on methods which are not conducive to truth. But naturalized metaphysics aims to be a less radical solution to these difficulties, treating metaphysical theorizing as being continuous with science and restricting metaphysical methods to empirically respectable ones. I i

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9

Terekhovich, Vladislav. "Challenges in Constructing Scientific Metaphysics: A Case Study of the Everettian Interpretation of Quantum Mechanics." Voprosy Filosofii, no. 5 (July 2024): 134–39. http://dx.doi.org/10.21146/0042-8744-2024-5-134-139.

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The article continues the debate about whether classical “pure” metaphysics can explain scientific theories or science can generate its own metaphysical concepts. Two camps have emerged in modern analytic philosophy. The “metaphysician” camp defends the metaphysics of science by arguing that the fundamental concepts of classical metaphysics can be enriched, illustrated, or justified by examples from scientific theories. The “philosophers of science” camp views this as yet another invasion of metaphysics into their scientific territory. They advocate a scientific or naturalized metaphysics th

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10

Wang, Hongjian. "Nihilismus zwischen traditioneller Metaphysik und Post‑Metaphysik. Kritische Untersuchung von Heideggers Nietzsche‑Interpretation." Studia Phaenomenologica 22 (2022): 237–54. http://dx.doi.org/10.5840/studphaen20222212.

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In his interpretation of Nietzsche, Heidegger on the one hand acknowledges the anti‑metaphysical orientation of Nietzsche’s nihilism, but on the other hand considers Nietzsche to be the ultimate metaphysician. This location is based firstly on Heidegger’s reflections on the relationship between metaphysics and nihilism. By revealing the origin and end of metaphysics, it is to be shown that nihilism and metaphysics are two aspects of the same thing. Moreover, Heidegger expands the meaning of metaphysics by ascribing to it the distinction between the sensuous and supersensuous worlds, between be

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11

Hofweber, Thomas. "Fundamental Ontology and Esoteric Metaphysics: How to settle the Question." Revista Portuguesa de Filosofia 80, no. 4 (2024): 753–82. https://doi.org/10.17990/rpf/2024_80_4_0753.

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How can we settle whether key metaphysical questions should properly be stated by relying on a substantial notion of metaphysical priority, like grounding or being metaphysically more fundamental than? Relatedly, how can we settle whether ontology should properly be seen as the disciple that studies either what there is or else only what there is fundamentally? Which way of thinking about ontology brings out its proper metaphysical significance? One challenge to giving notions like grounding or fundamentality key roles in metaphysics is that these notions are insufficiently clear, and that met

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12

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 comprehe

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13

Pinzani, Alessandro. "Do We Need a Metaphysics of Morals?" Dialogue and Universalism 31, no. 3 (2021): 249–64. http://dx.doi.org/10.5840/du202131355.

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This paper argues that Kant’s project of a metaphysics of morals represents a normative ideal grounded on the core ideas of Enlightenment. In the first section, it analyzes Kant’s concept of metaphysical principles of morals by establishing a connection between a metaphysics of morals and Kant’s concept of metaphysics in general and of metaphysics of nature in particular. It then discusses what is metaphysical in the Doctrine of Right and the Doctrine of Virtue. In its last section, it tackles the question of whether a non-metaphysical reading of Kant’s doctrines of right and of virtue is desi

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14

Batista, Ricardo Barroso, and Bruno Nobre. "Explorations in Contemporary Analytic Metaphysics: Mind, Identity, and Society." Revista Portuguesa de Filosofia 80, no. 3 (2024): 733–42. http://dx.doi.org/10.17990/rpf/2024_80_3_0733.

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Analytic Metaphysics represents a recent evolution of one of the oldest philosophical disciplines, now redefined by the methods of analytic philosophy. This contemporary approach reformulates the traditional ontological questions about existence, reality, and the nature of the Universe, prioritizing rigorous logical analysis and language. Analytic metaphysics, contrasted with continental ontology or traditional metaphysics, has surpassed the popularity of classical metaphysics, establishing itself as the predominant metaphysical stream in philosophical thought. In this special issue of the Rev

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15

Rivera, Joseph. "God and Metaphysics in Contemporary Theology: Reframing the Debate." Theological Studies 77, no. 4 (2016): 823–44. http://dx.doi.org/10.1177/0040563916666821.

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Recent post-metaphysical trends in contemporary theology seek to overcome “metaphysics,” in order to free God-language from the trappings of onto-theology. This means that theology prioritizes the conventional discourse of the church over the universal ambitions of metaphysical language. This article offers a corrective to the “post-metaphysical” corrective by proposing a broader definition of metaphysics, one rooted in concrete experience. In this regard I constructively consider Jean-Yves Lacoste’s “conceptual rescue operation” metaphysics in his wide-ranging Être en danger (2011)

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16

Akaffou, Yves Armand. "Heidegger and the Destiny of Metaphysics: Overcoming Metaphysics." Uirtus 4, no. 2 (2024): 84. https://doi.org/10.59384/uirtus.2024.2631.

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These lines attempt to make explicit the metamorphoses of the meaning of metaphysics in Martin Heidegger. They constitute an analysis of the phenomenological issues of the project of overcoming metaphysics as it is accomplished through contact with poetry and theology. The overcoming of metaphysics is accomplished in the intersection of phenomenology and ontology on the terrain of poetry. This onto-phenomenology takes on the accents of a theio-poetics announcing the parousia of Being. With regard to its eschatological deployment, the thought of Being implies the following deduction: the destin

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17

Alfonso Leon Guillen Gomez. "Gravity, Metaphysics or Physics?" International Journal of Fundamental Physical Sciences 3, no. 4 (2013): 68–74. https://doi.org/10.14331/ijfps.2013.330058.

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Gravity is the foundation of the current physical paradigm. Due to that gravity is strongly linked to the curvature of space-time, we research that it lacks of a valid physical concept of space-time, nevertheless that from the science philosophy, via substantivalism, it has tried respond. We found that is due to that the gnoseological process applied from the general relativity, necessarily us leads to metaphysic because ontologically space-time is a metaphysical entity. Thus, we arrive to the super substantivalism that from metaphysics gives an answer on space-time rigorously exact with the v

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18

Xia, Yu. "What Is Metaphysics? Heidegger’s Evolving Account of Metaphysics." Symposion 10, no. 2 (2023): 275–96. http://dx.doi.org/10.5840/symposion202310216.

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In this paper, I deal with Heidegger’s evolving account of metaphysics, since Heidegger’s persistent concern, the question of being, is a basic metaphysical question. To date, most Heidegger scholars have focused only on a particular stage of Heidegger’s philosophy: either his early attempt to deconstruct metaphysics, or his efforts to overcome metaphysics in the 1930s, or his late embrace of ‘releasement’ from metaphysics. However, these limited approaches fail to address Heidegger’s different understandings of metaphysics, which lie at the root of his changing approaches to the question of b

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19

Jensen, Jeppe Sinding. "Religion, Philosophy, Scholarship and the Muddles Thereof." Method and Theory in the Study of Religion 28, no. 1 (2016): 39–53. http://dx.doi.org/10.1163/15700682-12341355.

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For many centuries, the relations between philosophy and religion were very close—at times indistinguishable. That is not so in the modern secular academy, which houses philosophy along with the study of religion but without noticeable mutual relations between the two. Kevin Schilbrack has ably dealt with that situation in his latest publication ‘Philosophy and the Study of Religion’. Schilbrack’s diagnoses are acute and most scholars in the study of religion will consider them worth heeding—except, most likely, his calls for more metaphysical concerns based on ideas of ‘unmediated experience’

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20

Thomasson, Amie L. "Changing Metaphysics: What Difference does it Make?" Royal Institute of Philosophy Supplement 82 (July 2018): 139–63. http://dx.doi.org/10.1017/s1358246118000188.

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AbstractI have argued elsewhere for a deflationary conception of metaphysics, which takes well-formed metaphysical questions to be answerable using nothing more mysterious than empirical information and descriptive and normative conceptual work. Here I examine the ways in which our practices of metaphysics should change, if we adopt the deflationary reconception of metaphysics. Adopting this approach does not mean abandoning metaphysics, but it does lead to important differences regarding which debates and positions are worth taking seriously. It also requires us to reevaluate which criteria f

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21

Ross, Don. "A Flexible, Sloppy Blob?" American Philosophical Quarterly 60, no. 1 (2023): 5–19. http://dx.doi.org/10.5406/21521123.60.1.02.

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Abstract Ladyman and Ross argue that analytic metaphysics is a misguided enterprise that should give way to a naturalized metaphysics that aims to reconcile everyday and special-scientific ontologies with fundamental physics as the authoritative source of knowledge on the general structure of the universe. Le Bihan and Barton (argue, as against this, that analytic metaphysics remains useful as a basis for the body of work in AI known as “applied ontology.” They stop short of claiming, however, that analytic metaphysics is useful as metaphysics. I consider a basis for making the stronger claim:

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22

Samraj, Tennyson. "Metaphysics: Intelligible Questions and the Explicable World of Intentionality." Athens Journal of Philosophy 1, no. 4 (2022): 221–38. http://dx.doi.org/10.30958/ajphil.1-4-3.

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Metaphysics deals with the intelligible world of questions and the explicable world of intentionality. Metaphysics is explicable, and its explicability is connected to questions related to what there is to know about the nature of reality. While physics deals with what is and what else there is, metaphysics deals with the nature of reality and what else there is to know about the nature of reality. If the content of metaphysics is considered as "answers" to questions related to cosmology and consciousness, then metaphysical claims must be understood in the context of the questions that necessi

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23

Tounsi, Mohammad. "metaphysics of physics: When the boundaries of science and metaphysics intertwine." International journal of health sciences 8, S1 (2024): 515–30. http://dx.doi.org/10.53730/ijhs.v8ns1.14846.

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The evolution of contemporary physics proved that science cannot abandon metaphysics, there is evidence that there are theories that engage in metaphysical topics or offer metaphysical solutions to scientific problems, there were many concepts and theories that were not based on experience because of the difficulty of testing them. This is the result of the great theoretical progress achieved in physical research, The evolution of contemporary physics has shown that the Positivism call for excluding metaphysics from science cannot be achieved, Metaphysics is found in the principles of science

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24

Ahmed Fakhre Alam, Shaikh Zeeshan Ahmed Fakhre Alam, and Dr Narayan Shankar Gadade. "Epistemology of Advaita Vedanta." June-July 2023, no. 34 (June 1, 2023): 1–5. http://dx.doi.org/10.55529/jpps.34.1.5.

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This present research work is about Epistemology of Vedanta particularly about Advait Vedanta and how epistemology and metaphysics are interconnected. Epistemology is one of the branch of philosophy that investigates the origin, structure, types, sources, method and validity of knowledge. Every system of Indian philosophy has its own epistemology. Epistemology and metaphysics are inter-related. Metaphysics is one of the main branch of philosophy. Every Indian school has its own metaphysics. Metaphysics deals with questions regarding reality like what is reality? whether it is material or spiri

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25

Arenhart, Jonas R. Becker, and Raoni Wohnrath Arroyo. "The spectrum of metametaphysics." Veritas (Porto Alegre) 66, no. 1 (2021): e41217. http://dx.doi.org/10.15448/1984-6746.2021.1.41217.

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Scientific realism is typically associated with metaphysics. One current incarnation of such an association concerns the requirement of a metaphysical characterization of the entities one is being a realist about. This is sometimes called “Chakravartty’s Challenge”, and codifies the claim that without a metaphysical characterization, one does not have a clear picture of the realistic commitments one is engaged with. The required connection between metaphysics and science naturally raises the question of whether such a demand is appropriately fulfilled, and how metaphysics engages with science

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26

Covoni, Niccolò, Alberto Corti, and Vincenzo Fano. "A Model-based Form of Naturalised Metaphysics." Revista Portuguesa de Filosofia 80, no. 4 (2024): 783–818. https://doi.org/10.17990/rpf/2024_80_4_0783.

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The paper addresses the main meta-metaphysical question, i.e., whether it is possible to do metaphysics and, in the case of an affirmative answer, how should we do it? With such an aim in mind, we sketch the broad context in which these meta-metaphysical questions arose in the philosophical literature (§ 1); then, we present what we take to be the three most widespread conceptions of metaphysics that are available in the analytic tradition: the neo-Quinean (§ 2), metaphysics as the science of possibilities (§ 3) and metaphysics as the study of the fundamental structures of reality (§ 4). We cr

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27

Faritov, Vyacheslav T. "Post-metaphysical metaphysics L.P. Karsavina." Vestnik of Samara State Technical University. Series Philosophy 4, no. 1 (2022): 11–22. http://dx.doi.org/10.17673/vsgtu-phil.2022.1.2.

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The article is devoted to comprehending the path of Russian religious philosophy in the perspective of the crisis of European metaphysics. Based on the analysis of the concepts of L.P. Karsavin and F. Nietzsche, the article substantiates the thesis that Karsavins philosophy is characterized by a post-metaphysical orientation. A comparative analysis of the teachings of L. Karsavin and F. Nietzsche is carried out.

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28

Rubsky, V. M. "POST-METAPHYSICAL CHANGING IN METAPHYSICS." Innovative Solution in Modern Science 7, no. 26 (2018): 88. http://dx.doi.org/10.26886/2414-634x.7(26)2018.6.

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Schaffer, Jonathan. "Laws for Metaphysical Explanation." Royal Institute of Philosophy Supplement 82 (July 2018): 1–22. http://dx.doi.org/10.1017/s1358246118000164.

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AbstractI argue that, just like causal explanation requires laws of nature, so metaphysical explanation requires laws of metaphysics. I offer a minimal rendition of the argument for laws of metaphysics, assuming nothing about grounding or essences, and little about explanation. And I offer a positive and minimal functional conception of the laws of metaphysics, coupled with an argument that some laws of metaphysics are fundamental.

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Strollo, Andrea. "The Logical Rise of Analytic Metaphysics." Revista Portuguesa de Filosofia 80, no. 4 (2024): 819–40. https://doi.org/10.17990/rpf/2024_80_4_0819.

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Analytic metaphysics is usually considered a contemporary form of traditional, pre-Cartesian metaphysics. This paper examines the epistemic legitimacy of analytic metaphysics in the face of scientific dominance. While naturalized metaphysics has found its place within science, analytic metaphysics remains challenged. To meet the challenge, I propose interpreting analytic metaphysics as a form of logical inquiry, positioning logic as its foundation, similarly to how science grounds naturalized metaphysics. The argument is developed through three key points: (1) tracing the historical connection

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31

Switzer, Adrian. "The Traditional Form of a Complete Science." Philosophica: International Journal for the History of Philosophy 22, no. 44 (2014): 149–64. http://dx.doi.org/10.5840/philosophica2014224422.

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The article treats as significant the formal coincidence between Kant’s presentation of the science of metaphysics in the “Architectonic of Pure Reason” chapter of the first Critique and Alexander Baumgarten’s presentation of the same in the Metaphysica. From his comments on Baumgarten in the metaphysics lectures, the article shows that for Kant metaphysics in its traditional form lacked completeness and systematic order. Kant fits completeness into his architectonic plan of a scientific metaphysics by Converting Baumgartian ontology into an “analytic of the understanding”; Kant achieves the s

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32

Blas, González Pedro. "Ortega y Gasset on Metaphysics [Ortega y Gasset sobre la metafísica]." Disputatio. Philosophical Research Bulletin 6, no. 7 (2017): 199–209. https://doi.org/10.5281/zenodo.1490487.

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<em>Some Lessons in Metaphysics</em> is José Ortega y Gasset’s testament to metaphysics in relation to existential longing. While Ortega writes about metaphysics in other of his works, it is in <em>Some Lessons in Metaphysics</em> that he defines metaphysics as springing from man’s immediate (existential) necessity to find coherence in individual human existence, which man experiences as a «shipwrecked» being in the cosmos. Metaphysical reflection aims to establish coherence and meaning in human life. As a result of existential inquietude, Ortega a

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Iakovlev, V. A. "GENESIS AND EVOLUTION OF METAPHYSICAL PROGRAMS." Metaphysics, no. 1 (April 4, 2022): 19–28. http://dx.doi.org/10.22363/2224-7580-2022-1-19-28.

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The paper analyzes the meaning and content of the concept of metaphysics in history. There are seven metaphysical programs of Antiquity, which largely determined the development of science. It is proved that metaphysics acts as the fundamental foundation of science and philosophy as a whole, their essential structure. Metaphysical principles are informational elements of the universe. The modern religious direction of metaphysical research is considered in detail.

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Iakovlev, V. A. "GENESIS AND EVOLUTION OF METAPHYSICAL PROGRAMS." Metaphysics, no. 1 (April 4, 2022): 19–28. http://dx.doi.org/10.22363/2224-7580-2022-1-19-28.

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The paper analyzes the meaning and content of the concept of metaphysics in history. There are seven metaphysical programs of Antiquity, which largely determined the development of science. It is proved that metaphysics acts as the fundamental foundation of science and philosophy as a whole, their essential structure. Metaphysical principles are informational elements of the universe. The modern religious direction of metaphysical research is considered in detail.

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35

Stein, Ross. "A Metaphysical Analysis of Chemical Change: Toward a Reconciliation of Whiteheadian Process Metaphysics and Aristotelian-Scholastic Substance Metaphysics." Process Studies 53, no. 2 (2024): 213–32. http://dx.doi.org/10.5406/21543682.53.2.04.

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Abstract Can a bridge be constructed between Whiteheadian process metaphysics and Aristotelian-Scholastic substance metaphysics? I ask this question in the context of physical change, using the chemical transformation of molecules as the quintessential exemplar. While both metaphysical systems describe nature as dynamical and relational, each sees change differently: for process metaphysics, change is constitutive of all actualities, while for substance metaphysics, change is secondary and something that happens to actualities. My analysis concludes that these two systems of thought have funda

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36

Lawal, Ademola Lukman. "Interface Between Metaphysics and Science." Àgídìgbo: ABUAD Journal of the Humanities 12, no. 2 (2024): 634–44. https://doi.org/10.53982/agidigbo.2024.1202.44-j.

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The interface between metaphysics and science refers to the close-knit relationship between Metaphysics as First Philosophy and science. The first conception of metaphysics by Aristotle makes its appearance after Physics. The issue at hand borders on the lacuna between metaphysics and science, on the first hand, and on the interconnectedness of the metaphysics, and by extension the whole of philosophy, and the sciences of Physics, Chemistry, Biology and Engineering. We must underscore the view that Metaphysics investigates into the ground and foundation of all regularities and irregularities i

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Cruickshank, Justin. "Solidarity, critique and techno-science: Evaluating Rorty’s pragmatism, Freire’s critical pedagogy and Vattimo’s philosophical hermeneutics." Human Affairs 30, no. 4 (2020): 577–86. http://dx.doi.org/10.1515/humaff-2020-0051.

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AbstractThe critique of metaphysics can often entail a critique of liberalism. Rorty sought a revolutionary paradigm shift in philosophy and the broader humanities, by linking the rejection of metaphysics to a justification for liberal democracy and reformism. He believed that the recognition of socio-historical contingency concerning interpretations of fundamental values and of truth, combined with a humanities education, would create a sense of solidarity that would motivate reforms. Freire argues that a dialogic form of education is as important as the humanities’ content. For Freire, peopl

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Moreira, Felipe G. A. "Overcoming Metametaphysics: Nietzsche and Carnap." Nietzsche-Studien 47, no. 1 (2018): 240–71. http://dx.doi.org/10.1515/nietzstu-2018-0010.

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Abstract This essay focuses on the similarities between Nietzsche’s and Carnap’s views on metaphysics, without ignoring their obvious differences. The essay argues that Nietzsche and Carnap endorse but interpret differently an overcoming metametaphysics characterized by the conjunction of the following three claims: (O-i) an overcoming of metaphysics ought to be performed; (O-ii) this overcoming is to be performed by adopting a method of linguistic analysis that is suspicious of the metaphysical use of language and that interprets such use through a different use of language which aims to avoi

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39

Sharkey, Sarah Borden. "Is Edith Stein’s Finite and Eternal Being a Kind of “Phenomenological Metaphysics”?" Symposium 25, no. 2 (2021): 48–66. http://dx.doi.org/10.5840/symposium202125215.

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One striking feature of Finite and Eternal Being is Edith Stein’s exceedingly rare use of the term “metaphysics.” She uses the term “formal ontology” numerous times, but the term “metaphysics” only appears a handful of times in the body of the text, and even those references are themselves a bit surprising. This could be explained in several ways, some of which may be quite innocent and have nothing to do with whether she understands her project as metaphysical. In the following, however, I would like to explore a differing explanation and argue that (at least, in part) her reason for avoiding

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40

Copleston, Frederick. "Ayer and World Views." Royal Institute of Philosophy Supplement 30 (September 1991): 63–75. http://dx.doi.org/10.1017/s1358246100007682.

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As we all know, in Freddie Ayer's famous book Language, Truth and Logic metaphysics received short shrift. Metaphysical assertions were dismissed as being all nonsensical (LTL, 2nd edn, 41). In the work in question Ayer clearly tended to equate metaphysics with what Professor W. H. Walsh was to describe as ‘transcendent’ (as distinct from ‘immanent’) metaphysics (Walsh, 1963). This tendency is also discernible, I think, in the 1949 debate between Ayer and myself on logical positivism. After all, my defence of metaphysics was largely prompted and certainly strengthened by what I believed to be

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41

Aspray, Barnabas. "Paul Ricœur and Metaphysics." Études Ricoeuriennes / Ricoeur Studies 15, no. 2 (2024): 207–26. https://doi.org/10.5195/errs.2024.680.

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In twentieth-century France, the word “metaphysics” had connotations of closed systems which claimed certainty for themselves. As a result, few dared to engage in metaphysical speculation. Ricœur, however, rejected this prevalent definition because he believed it came from Heidegger’s procrustean reading of the history of philosophy. While agreeing that certainty and closure were neither desirable nor possible, Ricœur did make metaphysical claims. Following Jaspers’s revival of pre-modern apophatic metaphysics for which transcendence cannot be comprehended, Ricœur, in his early work, argued fo

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42

Nuzzo, Angelica. "The Idea of ‘Method’ in Hegel's Science of Logic — a Method for Finite Thinking and Absolute Reason." Hegel Bulletin 20, no. 1-2 (1999): 1–17. http://dx.doi.org/10.1017/s0263523200001403.

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Hegel's Science of Logic achieves its conclusion with a chapter on the ‘absolute Idea’ that parallels the ending of other works such as the ‘absolute Knowing’ chapter of the Phenomenology of Spirit and the ‘absolute Spirit’ chapter of the Encyclopedia. However, the ending of the Logic claims special systematic attention due to the fact that Hegel presents here the ‘discourse on method’ of his philosophy. The method of philosophy — of philosophical thinking and philosophical knowing — is the method of speculative logic. This logic “takes the place” of the old metaphysics — of the traditional me

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43

Rödl, Sebastian. "Das metaphysische Unternehmen." Deutsche Zeitschrift für Philosophie 67, no. 1 (2019): 98–117. http://dx.doi.org/10.1515/dzph-2019-0007.

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Abstract In Barry Stroud’s book Engagement and Metaphysical Dissatisfaction, the eponymous dissatisfaction is said to be due to our inability to obtain certainty about the correspondence between the world and our ways of thinking it. In Stroud’s terms, this dissatisfaction is caused by the failure of the metaphysical enterprise. Beginning with Aristotle’s metaphysics, this paper discusses Stroud’s misunderstanding which stems from his particular construal of the object of metaphysics: There is no metaphysical enterprise and thus, there can be no metaphysical dissatisfaction.

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Mills, Philip. "The Seduction of Metaphors." Journal of French and Francophone Philosophy 31, no. 1/2 (2024): 148–62. http://dx.doi.org/10.5195/jffp.2023.1045.

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Nietzsche’s metaphor of seduction suggests that language catches philosophers in the trap of metaphysics. Nietzsche uses the poetic powers of language to fight against this metaphysical language. However, his use of the metaphor of truth as a woman seems to seduce him back in metaphysics. Metaphors become seductive because of their rhetorical and performative power. One must therefore be wary of the seduction of metaphors when attempting at revaluating the metaphysics of language. Hélène Cixous undertakes such a task, using a poetic language in order to escape the metaphysical dualisms embedde

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45

Maciaszek, Janusz. "Metafizyka zdarzeń Donalda Davidsona." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 22 (January 1, 2009): 87–104. http://dx.doi.org/10.18778/0208-6107.22.08.

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Donald Davidson (1917–2002) is mainly known as a philosopher of language who based his theory of meaning on Tarski's definition of truth. His theory without meanings as entities is the core of a subtle and sophisticated philosophical system that resembles very complicated puzzles. If isolated every part of his system seems arbitrary and not justified. It concerns particularly his metaphysics of events which justification can be found in Davidson's views on language, cognition and psychology. Davidson himself usually applies the term "ontology" but in fact makes some metaphysical presupposition

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46

Kawka, Sebastian. "Próba zastosowania "siatki metafizycznej" M.A. Krąpca do analizy tożsamościowego sposobu istnienia (bytów) na przykładzie hasła "Metafizyka" w "Encyclopaedia Britannica"." Rocznik Tomistyczny (2024) 13 (December 30, 2024): 229–47. https://doi.org/10.5281/zenodo.14544877.

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The article has been divided into two parts. The first introduces and presents M.A. Krąpiec’s "metaphysical net” as the proper and adequate toolkit to investigate philosophical (resp. metaphysical topics). The second part of the article deals with an attempt to investigate the crux topic for metaphysics what a substantial (i.e. identical) mode of being is. This is based on the article <em>Metaphysics</em> from <em>Encyclopaedia Britannica</em>”. Due to the plurality of Encyclopaedia’s editions, the paper has been limited merely to its first edition (1771). To condu

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Knyazev, V. N. "ON THE EVOLUTION OF THE UNDERSTANDING OF METAPHYSICS IN THE HISTORY OF CULTURE." Metaphysics, no. 3 (December 15, 2021): 128–41. http://dx.doi.org/10.22363/2224-7580-2021-3-128-141.

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The article examines the evolution of the concept of “metaphysics” in the history of culture. Metaphysics as the “first philosophy” of Aristotle has gone through a historically variable path as a consequence of the pluralistic nature of the very nature of philosophical knowledge. Solidarizing in the main thing - metaphysics is an understanding of the fundamental, fundamental principles of being - each independently thinking philosopher takes as a basis as principles different understandings of substances and its attributes. Questions of the relationship between the concepts of “metaphysics” an

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48

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 metaphysi

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49

Marciniak, Dominik. "Dwie koncepcje badań metafizycznych rozwijane w XX wieku w filozofii polskiej." Człowiek i Społeczeństwo 53 (June 27, 2022): 223–39. http://dx.doi.org/10.14746/cis.2022.53.13.

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The paper presents two different conceptions of metaphysics – scientistic and neoscholastic – developed in the 20th century by, among others, Polish philosophers: Stanisław Kamiński, Mieczysław Gogacz, Tadeusz Czeżowski and Zygmunt Zawirski. These authors refer to the problem of the possibility of conducting metaphysical research in contemporary philosophy. In this context, they examine issues such as the method, subject, and specificity of research carried out within metaphysics. In the summary, the discussed conceptions are compared with each other. The basic issues determining the similarit

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50

Karľa, Michal. "On Peirce’s Earliest Conception of Metaphysics." American Journal of Semiotics 37, no. 3 (2021): 267–88. http://dx.doi.org/10.5840/ajs20223976.

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In this paper, I explore Peirce’s initial conception of metaphysics as developed in his “Treatise on Metaphysics” (1861–2: W 1.57–84). Peirce claimed therein that the idea of metaphysics was three-fold, with its three perspectives consisting of its definition, object, and method. Since Peirce defined metaphysics as the “philosophy of primal truths” (1861: W 1.59), I initially focus on elaborating upon what these “primal truths” are and illustrate that they are analytical propositions resulting from the logical analysis of the general constitution of a mental state (an image) to its elements. N

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