Metaphysics, General Works

What are some metaphysical fundamentals which constitute the reality? This question has occupied philosophers for a long time. The western tradition once dealt with conceptions of earth, air, water, fire, ether whereas the eastern tradition has studied notions like yin-yang(陰陽), taiji(太極), lichi(理氣). The question is now being researched under the name of physicalism or naturalism, and yet what is not yet clarified is the relationship between electromagnetic force as the fundamental of the physical and consciousness as the fundamental of the (...) mental. What is puzzling is that most philosophers insist on the overcoming of the traditional dualism while they tend to accept the distinction between electromagnetic force and consciousness. If they decide that the metaphysical paradigm of the duality is plausible then they should first present the grammar of functions of those concepts like individual, identity, causation. If they can see that the prospect of that traditional metaphysical paradigms are not hopeful, then they better start to look for an alternative metaphysical picture where the world can be understood more holistically. There have been alternative paradigms such as metaphysics of process and integration. It’s time to take a look at one of these. This paper tries to interpret the latter. -/- The notion of integration(誠) has been the subject studied for a long time as a teaching of Zhongyong, one of the key Confucian texts. Many has taken the word “誠” of Zhongyong to mean sincerity or faithfulness. Certainly there are anthropological or ethical dimension to the meaning of the word. But the whole text seems to direct a reader to see how the world is, the metaphysical dimension of the world. I will interpret the major thrust of Zhongyong to say that integration is a metaphysical fundamental. If one is to accept the evolution thesis of the body of human being then she is also to concede the evolution thesis of the mind of human being. If one is positive toward the evolutionary theory of the human mind then she is more likely open-minded toward the powers of the mind of physical things. This may allow to proceed to a thesis that integration is an information consciousness(chapter 1). Suppose that physical things of the world are integrational. Then the integration is not to be given from the outside but from within. Then when things are integrational they become integrators. Integrators are bound to possess some sort of power. I will discuss the thesis that integration is a dispositional power(chapter 2). If all things are bundles of informations then information is ubiquitous(chapter 3) and things may be passive in certain contexts but are active toward their informations, processing them in their own ways. If these three hypotheses are reasonable then my thesis of integration as a metaphysical fundamental would be plausible. (shrink)

The present text provides a logical theory which originated in the unification of a number of well-known philosophical logics as well as the introduction and study of new operators. Further M-logic contains an object theory. With both the logical part and the object part we achieve a formal calculus that is able to express many metaphysical dogmas.

1078 schlug Anselm von Cantury ein Argument für die Existenz Gottes vor, welches als ontologischer Beweis bekannt wurde. Es basiert auf der Erkennt-nis, dass die Nicht-Existenz Gottes zu einem Widerspruch führt, weswegen die Existenz Gottes als logisch notwendig erscheint. Obwohl diese Schlussfolgerung heutzutage als bedeutungslos kritisiert wird, ist sie immer noch Gegenstand philosophischer und theologischer Betrachtungen. In diesem Aufsatz wird eine moderne, d.h. wissenschaftliche, Metaphysik vorgestellt, die zu derselben Schlussfolgerung führte wie der ontologische Beweis – freilich aus einem ganz anderen (...) Grund. Sie zeigt, dass sich in einem physikalischen Universum, welches explizit auf einem unsichtbaren Fundament (i.e. dem EINEN) basiert, die Existenz des EINEN als logisch notwendig erweist, weil andernfalls eben dieses Universum intern von kontradiktorischer Natur wäre. (shrink)

Priority Theory is an increasingly popular view in metaphysics. By seeing metaphysical questions as primarily concerned with what explains what, instead of merely what exists, it promises not only an interesting approach to traditional metaphysical issues but also the resolution of some outstanding disputes. In a recent paper, Louis deRosset argues that Priority Theory isn’t up to the task: Priority Theory is committed to there being explanations that violate a formal constraint on any adequate explanation. This paper critically examines deRosset’s (...) challenge to Priority Theory. We argue that deRosset’s challenge ultimately fails: his proposed constraint on explanation is neither well-motivated nor a general constraint. Nonetheless, lurking behind his criticism is a deep problem for prominent ways of developing Priority Theory, a problem which we develop. (shrink)

The relevance of analytic metaphysics has come under criticism: Ladyman & Ross, for instance, have suggested do discontinue the field. French & McKenzie have argued in defense of analytic metaphysics that it develops tools that could turn out to be useful for philosophy of physics. In this article, we show first that this heuristic defense of metaphysics can be extended to the scientific field of applied ontology, which uses constructs from analytic metaphysics. Second, we elaborate on a parallel by French (...) & McKenzie between mathematics and metaphysics to show that the whole field of analytic metaphysics, being useful not only for philosophy but also for science, should continue to exist as a largely autonomous field. (shrink)

El artículo analiza la noción de Procesos, como parte de la discusión relativa a la Filosofía del Proceso. Se sostiene la posición de que sólo existen objetos con procesos, con lo que, bajo una descripción naturalista, se omite de la realidad a entidades inmóviles, eternas y sin cambios. Como consecuencia, cabe preguntarse: (a) si hay procesos sin objetos; (b), en qué sentido los objetos universales y abstractos podrían prescindir de la noción de procesos, es decir, si habría objetos abstractos sin (...) procesos, asumiendo que por su parte los objetos particulares siempre están asociados a procesos; (c) el de si los procesos son teleológicos; y (d), y si el concepto de procesos implica el de flujo continuo, como se desprende de, por ejemplo, la filosofía del proceso de Whitehead. (shrink)

Monism is our name for a range of views according to which the connection between dispositions and their categorical bases is intimate and necessary, or on which there are no categorical bases at all. In contrast, Dualist views hold that the connection between dispositions and their categorical bases is distant and contingent. This paper is a defence of Monism against an influential conceivability argument in favour of Dualism. The argument suggests that the apparent possibility of causal behaviour coming apart from (...) categorical bases is best explained by Dualism. We argue that Monism can explain the apparent possibility as well, if we take metaphysically alien laws — namely, laws whose metaphysical nature is alien to the actual world — into account. (shrink)

In this article I argue that if conscience, working properly, involves some form of ‘moral tug’, then this is incompatible with the state of ‘quiescence’ put forward as a central element of Eleonore Stump’s account of repentance. Quiescence is also a key notion for Stump’s theodicy in Wandering in the Darkness and Stump’s thesis in her book, Atonement. Quiescence is about an inactive, or neutral, or stationary, state of the will prior to turning to the good, or God, through receiving (...) God’s saving grace. But if God exerts a non–coercive pressure on people through their conscience to turn to him, and turn from evil, then this drawing towards the good, or tugging away from evil, can only be yielded to, or resisted. There is no neutral state. I give examples of language such as being ‘bound’ to obey one’s conscience, which seem to reflect such non–coercive pressure. I conclude by commenting on free will. (shrink)

Przedmowa do II wydania "Tercetu metafizycznego" Barbary Skargi / Preface to the 2nd ed. of the Barbara Skarga's "Metaphysical Tercet".

Kit Fine is an English philosopher who is among the most important philosophers of the turn of the millennium. He is perhaps most influential for reinvigorating a neo-Aristotelian turn within contemporary analytic philosophy. Fine’s prolific work is characterized by a unique blend of logical acumen, respect for appearances, ingenious creativity, and originality. His vast corpus is filled with numerous significant contributions to metaphysics, philosophy of language, logic, philosophy of mathematics, and the history of philosophy. Although Fine is well-known for favoring (...) ideas familiar from the neo-Aristotelian tradition (such as dependence, essence, and hylomorphism), his work is most distinctive for its methodology. Fine’s general view is that metaphysics is not best approached through the study of language Roughly put, Fine’s approach focuses on providing a rigorous account of the apparent phenomena themselves, and not just how we represent them in language or thought, prior to any attempt to discern the reality underlying them. Furthermore, a strong and ecumenical respect for the intelligible options, demands patience for the messy details, even when they resist tidying or systematization. All this leads to a steadfastness in refusing to allow epistemic qualms about how we know what we seem to know interferes with our attempts to clarify just what it is that we seem to know. This article surveys the wide variety of Fine’s rich and creative contributions to philosophy, and it conveys what Fine’s distinctive methodology is and how it informs his contributions to philosophy. (shrink)

Sendo a fenomenologia um modo não-especulativo de pensar, o artigo põe a questão sobre a possibilidade de descrever a metafísica em regime de redução fenomenológica, ou seja, a partir de uma atitude que não pretende discursar sobre o ser enquanto ser, mas sim a partir dos diferentes “modos de aparecer” dos principais “objetos” da metafísica: alma, mundo e Deus. Neste caso, que sentido deverá possuir, para o modo fenomenológico de pensar, o metá, presente na palavra metafísica?

La doctrina del choque (Anstoß), que Fichte desarrolla ante todo en el Fundamento de toda la Doctrina de la Ciencia, pero también en otros escritos de la época de Jena, ha sido desde antaño objeto de crítica tanto por los admiradores como por los detractores de la filosofía fichteana. Existen al menos dos modos específicamente diferentes y aparentemente contrapuestos de comprender su sentido: según una lectura, el choque sería una autoafección del propio Yo; según otra, un residuo realista, en última (...) instancia incompatible con los compromisos idealistas del pensamiento de Fichte. La tensión entre ambos modos de comprender la tesis del choque pueden reeconcontrarse en la confrontación entre las interpretaciones así llamadas epistemológica y ontológica de la tesis de la “cosa en sí” en la filosofía de Kant –tesis con la que de hecho suele asociarse la tesis fichteana del choque. En este contexto, Hegel parecería a primera vista presentarse –por ejemplo, si se considera el escrito de la Diferencia entre los sistemas de filosofía de Fichte y Schelling– como partidario de una interpretación robusta, ontológica, de la tesis del choque; sin embargo, si se analiza el corpus hegeliano en su conjunto la posición de Hegel resulta ser más matizada y próxima a una interpretación por así llamarla epistemológica de dicha tesis. Con todo, aun así la postura de Hegel sobre el sentido de la tesis fichteana del choque en el contexto de una filosofía idealista continúa siendo crítica. (shrink)

According to the classical account, propositions are sui generis, abstract, intrinsically-representational entities and our cognitive attitudes, and the token states within us that realize those attitudes, represent as they do in virtue of their propositional objects. In light of a desire to explain how it could be that propositions represent, much of the recent literature on propositions has pressured various aspects of this account. In place of the classical account, revisionists have aimed to understand propositions in terms of more familiar (...) entities such as facts, types of mental or linguistic acts, and even properties. But we think that the metaphysical story about propositions is much simpler than either the classical theorist or the revisionist would have you believe. In what follows, we argue that a proper understanding of the nature of our cognitive relations to propositions shows that the question of whether propositions themselves represent is, at best, a distraction. We will argue that once this distraction is removed, the possibility of a very pleasing, minimalist story of propositions emerges; a story that appeals only to assumptions that are shared by all theorists in the relevant debate. (shrink)

Es ist bekannt, dass Jacques Derrida Hegel als einen der radikalsten Vertreter jener Metaphysik der Präsenz beschrieben hat, die es zu dekonstruieren gilt, und zugleich zugestanden hat, dass Hegel wie kein anderer eben jene Irreduzibilität der Differenz gedacht hat, die Derrida durch die Dekonstruktion der metaphysischen Tradition zur Geltung bringen will. Derridas Verhältnis zu Hegel kann also gar nicht anders als kompliziert sein. Es ist voller innerer Spannungen, die dringend nach näherer Klärung verlangen, die die Literatur zu Derrida bisher aber (...) meist nur punktuell geliefert hat. Auf eine grundlegende und umfassende Klärung zielt nun Johannes-Georg Schüleins Studie zu Metaphysik und ihrer Kritik bei Hegel und Derrida. (shrink)

In this paper, I consider how it would be possible to think about the historicity of music through Hegel’s thought. I will compare Hegel’s idea with a historical event that is considered relevant in the history of music: Schoenberg’s twelve-tone music, taken here also as a model of immanent negation and Aufhebung of tonal system in music. Furthermore, I will take Schoenberg’s twelve-tone music as an instance and wonder about the role of music and its history in the sociocultural formation (...) (or, in Hegelian words, in the absolute Geist). I divide the exposition into four parts, namely: (1) the position of art before the absolute Geist; (2) a general exposition of art in the Lectures on the Philosophy of Art, placing music as a singular form of art; (3) an analysis of the characteristics of music in Hegel and (4) the comparison with Schoenberg’s twelve-tone music. I conclude that music, as an artistic form, brings the form of an internal feeling of a social subjectivity – a way to feel and understand sounds that transforms itself through history; in turn, both music and the form of an internal feeling of social subjectivity, have a historicity that can be understood as developed dialectically. Along these lines, the beginning of the Twentieth Century in music reveals, through Schoenberg and other composers, new intuitive configurations of this social subjectivity. (shrink)

In this study, I expound Avicenna's doctrine of truth as it is presented in his Metaphysics of the Healing. My aim is to establish two theses. First, that Avicenna has a rich and systematic metaphysical doctrine of truth that is worked out within the epistemological, ontological, aitiological, and theological investigations of the Ilāhiyyāt. Second, that his doctrine of truth draws upon the accounts of truth he found in his predecessors, and that he amplifies these accounts in light of his own (...) innovative account of the first principles of metaphysics, which he articulates at the outset of his Ilāhiyyāt. I show that these first principles, along with Avicenna's... (shrink)

El debate que se gestó alrededor del concepto de existencia en manos de Willard Van Orman Quine y Rudolf Carnap, dio al siglo XX un cúmulo de aportes significativos a la ontología. La postura realista, con algunas variantes, de Quine y el criterio anti-realista de Carnap, otorga insumos para pensar de mejor forma cómo se intenta dar descripciones acerca del inmobiliario del mundo. Conocer este debate es importante, ya que, se expone los alcances y limitaciones que implican las explicaciones ontológicas (...) acerca de la realidad que deben ser tenidas en cuenta en la actualidad. Este trabajo cumple esa función, la de explicar sintéticamente uno de los debates más importantes para la ontología. (shrink)

La physique contemporaine pourrait bien nous livrer un enseignement incroyable, à savoir que l'espace et le temps n'existent pas fondamentalement. Je présenterai succinctement les ontologies suggérées par les deux principaux programmes de recherche en gravité quantique : la théorie des cordes et la gravité quantique à boucles. Je soutiendrai ensuite qu'il est fructueux de prendre les différentes conceptions ontologiques de la conscience en philosophie de l'esprit en modèles pour la construction de solutions au problème de l'émergence de l'espace-temps.

Humans constantly produce strings of characters in symbolic languages, e.g., sentences in natural languages. We show that for any given moment in human history, the set of character strings that have been produced up to that moment, i.e., the sum total of human symbolic output up to that moment, is finite and so Turing computable. We then prove a much stronger result: a Turing machine can produce any particular set of symbolic output that we could possibly have produced. We then (...) discuss metaphysical and/or theological systems, e.g., Spinoza’s, Leibniz’s, or Aquinas’s. We argue that any particular metaphysical system could be the output of a Turing machine. We then briefly discuss (i) automated theorem proving, the attempt to generate and/or prove theorems using computers, and (ii) computational metaphysics, the attempt to apply methods from computer science such as automated theorem proving to metaphysics. We conclude by arguing that: (i) computational metaphysics can succeed, at least in theory; indeed, all human metaphysical reasoning could be automated; (ii) computational metaphysics – and indeed metaphysical systems in general – will have the same limitations as Turing machines; and (iii) a number of different methods – not currently used in computational metaphysics – could be used to advance metaphysical research. (shrink)

Edward Jonathan Lowe (usually cited as E. J. Lowe) was one of the most significant philosophers of the twentieth and early twenty-first century. He made sustained and significant contributions to debates in metaphysics, ontology, philosophy of mind, philosophy of language, philosophical logic, and philosophy of religion, as well as contributing important scholarly work in early modern philosophy (most notably on Locke). Over the length of his career, Lowe published eleven single-authored books, four co-edited collections, and well over 300 papers and (...) book reviews in journals and edited volumes. The range of topics covered in his published work is highly eclectic. Given this, and his prolific rate of publication, this article cannot aim to cover all of the questions that Lowe contributed work on. Instead, it will focus on some of his most significant contributions in metaphysics and ontology, and related topics in other areas of philosophy. This choice of focus stems, in part, from Lowe’s strong belief in the inescapability of metaphysical questions. Lowe argued for the need to approach metaphysics, and philosophy more broadly, in a serious, systematic fashion, likening metaphysics to putting together the pieces of a gigantic jigsaw puzzle, working with, rather than trying to overrule or being secondary to, natural science. Although the sections in this article focus on different topics, the highly systematic nature of Lowe’s work means that there are many potential points of intersection that could be drawn between them. In the interests of providing a navigable summary of Lowe’s work, this article highlights only some of these connections. (shrink)

This article argues for the elimination of the concept of life worth living from philosophical vocabulary on three complementary grounds. First, the basic components of this concept suffer from multiple ambiguities, which hamper attempts to ground informative evaluative and classificatory judgments about the worth of life. Second, the criteria proposed to track the extension of the concept of life worth living rest on unsupported axiological assumptions and fail to identify precise and plausible referents for this concept. And third, the concept (...) of life worth living is not shown to serve any major evaluative or classificatory purpose besides those served by already available axiological concepts. By eliminating the concept of life worth living, philosophers will free themselves of the task of addressing ill-posed axiological questions and ground reflection about the worth of life on more rigorous conceptual foundations. (shrink)

Cet ouvrage aborde la question de la réalité chez Bergson, en profitant de l’élan théorique qui se dégage de Durée et simultanéité, pour étendre l’enquête à d’autres passages canoniques du corpus. La thèse en est que loin de s’identifier à la mobilité ou au mouvant, par-delà la durée et sans même se confondre au réel, c’est la réalité qui se fait au sein de la métaphysique bergsonienne.

I remark that not all fundamentals are introductions. This book could be tough for beginners.

According to Kemp Smith, Descartes believed that animals were devoid of feelings and sensations. This is the so-called ‘monstrous thesis,’ which I explore here in light of two Cartesian approaches to animals. Firstly, I examine their original treatment in function of Descartes’ early metaphysical approach, i.e., all natural phenomena are to be elucidated in terms of mental scrutiny. As pain would only exist in the understanding, and animals have neither understanding nor souls, Descartes held that they did not suffer. Secondly, (...) I look at the Cartesian late naturalism; specifically, at how animals are subsequently regarded as machines that may suffer. Lastly, I conclude that the ‘monstrous thesis’ is not Cartesian because animals are machines with feelings and sensations. However, Descartes’ surprising indulgence towards humans who kill and eat animals supposes that empathy for beings who may suffer is not necessary. This may raise doubts as to another ‘monstrous thesis.'. (shrink)

In the current philosophical literature, determinism is rarely defined explicitly. This paper attempts to show that there are in fact many forms of determinism, most of which are familiar, and that these can be differentiated according to their particular components. Recognizing the composite character of determinism is thus central to demarcating its various forms.

Multiplicity of Beings according to Saint Thomas Aquinas is a book that aimed to find an explanation of beings' diversity on the grounds of the metaphysical intrinsic principles of beings identified by Aristótle. Are matter and form causes of identity, individuation and diversity of substances? Aquinas answers this question by means of some demonstrations grounded on the very nature of matter and form, in the line of the doctrines contained in book 7 of the Aristotle's Metaphysics.

This volume covers a great range of topics within general metaphysics, featuring contributions by experts in the respective areas. The information contained is suitable for introductory as well as research purposes. The book equally targets laymen, students, and experts in their own right. Subjects range from the history of metaphysics, properties, objects, modality, structure, truth, etc. to methodological concerns of metaphysics.

A lot of words investigated by philosophers get their inception for conventional or extra-philosophical dialect. Yet the idea of substance is basically a philosophical term of art. Its employments in normal dialect tend to derive, often in a twisted way, different from its philosophical usage. Despite this, the idea of substance differs from philosophers, reliant upon the school of thought in which it is been expressed. There is an ordinary concept in play when philosophers discuss “substance”, and this is seen (...) in the concept of object, or thing when this is contrasted with properties, attributes or events. There is also a difference in view when in the sense that while the realists would develop a materialistic theory of substance, the idealist would develop a metaphysical theory of substance. The problem surrounding substance spans through the history of philosophy. The queries have often been what is substance of? And can there be substance without its attributes? This paper tends to expose the historical problems surrounding substance. This paper criticizes the thinking which presupposes that there could be a substance without its attributes or substance existing alone. This paper adopts complimentary ontology principles which state that for anything to exist, it must serve as a missing connection to reality. This suggests that everything interconnects to each other and substance cannot exist in isolation. (shrink)

Subtraction arguments support the view that there might have been nothing. The best-developed SA to date, due to David Efird and Tom Stoneham, is claimed by its authors to entail that there are worlds in which there are space-time points but no concrete objects: Efird and Stoneham hold that space-time points are not concrete and that a world made up from them alone contains nothing concrete. In this paper it is argued that whole space-times are concrete and subtractable, so that (...) a subtraction argument commits us to a bolder conclusion: namely, that there are worlds in which there is no space-time. This result has far-reaching consequences: it supports the view that there might have been no time; and constrains accounts of possible worlds. In the course of developing this revised subtraction argument, I counter suggestions that SAs are question-begging. (shrink)

Philosophers of dispositionalism deny the Humean account of causality in terms of constant conjunction, contiguity, temporal priority and contingency. And some of them go further to explain the causal relation not between events or objects, but between properties, in terms of reciprocity, simultaneity, ubiquity, intentionality and holism. But their exposition seems to remain fragmented even though they try to make use of the notions of intentionality and holim. I would inquire reasons why it is piecemeal, by analysing that they employ (...) these notions of intentionality and holism which has been constructed within the dualistic tradition. If one wants to make the dispositional project to be powerful, she should look for the notions of intentionality and holism which are free of the dualistic traits and which have been constructed in the tradition of naturalism. The concept of integrationality may be a candidate for such a task. This conception was coined in Zhongyong under the name of cheng in that there is nothing without cheng, and was developed in one of Sok-hon Ham's thesis that any entity in the world contains "seed" within it to realize objectives shared by all involved. Humans are privileged and distinct from other natures, but there is continuity between them. An example of the integrationality applied to the case of humans would be that realization of myself and realizations of all others are one and not two. I would summarize notions of "cheng" and "seed" by offering the integrationality thesis, that is, that there is integrationality in any entity like dispositions such that the integrationality is a power to realize the embedded objective of it in the context where it interacts with all others. I would claim that integrationality is a metaphysical basis for a way of human thinking, by arguing that it is a necessary part of presupposition for our understanding of the world without which the world is not intelligible. The notion of integrationality is involved empirically as well as conceptually. Empirically, there are numerous reports from physics, biology and information science, which provide with a clue which may well be taken to show the ubiquitous integrationality. But some conceptual considerations would also indicate necessarily toward the same direction. These would include various theses of ontology, epistemology, disposition, modality, naturalized intentionality, fitting and topics like these. I will investigate some of them in order to justify my claim of this paper. (shrink)

This peer reviewed reference article is an annotated online bibliography on mereology with 80+ entries. It's aim is to provide a selective and balanced guide to the subject. It contains thematic headings with commentaries. The reader should come away cognizant of what the most influential work in mereology are. Topics highlighted herein include, but are not limited to: the history of mereology, classical extensional mereology and its challenges, parthood, connections with location relations, mereological simples and gunk, composition as identity, as (...) well as mereological essentialism, nihilism, and universalism. (shrink)

Gilles Deleuze’s research during the 1980s focused on the 17th century German thinker G. W. Leibniz. In 1988, Deleuze published Le Pli, which forms part of a series of works on modern philosophy. This book displays Deleuze’s attention to the interpretations of contemporary commentators on modern philosophy, in this case, on Leibniz. In this context, there occurred a brief and important dialogue between Deleuze and Christiane Frémont, the French commentator and translator of Leibniz, with regard to their respective interpretations of (...) the great German philosopher. This article intends to give an account of the main topics present in that conversation. Firstly, we can say they involve 1) the problem of body and the Leibnizian vinculum substantiale, 2) the question of singularities, 3) the principle of economy and incompossibility, and 4) the Deleuzian concept of vice-diction. Our hypothesis in this study is that the readings made by both authors of the German thinker are mutually involved. It is essential, in order to support this hypothesis, to make precise the demarcations of relations between such readings. For this reason, our research will focus on Frémont’s study Singularités, individus et relations dans le système de Leibniz (2003) and on Deleuze’s work Le Pli (1988). We hope to determine the topics that emerge in the relationship, and to specify convergences and divergences of interpretation. (shrink)

The proof of first thesis of Gorgias is an indirect deductive argument constructed by the multiple use of the _modus tollens_ pattern. Those of its premises which are assumed without proofs are misleadingly similar to some logical or analytical truths. If they actually were such truths, some contradictions would have to appear in the proof. In the times of Gorgias the proof could be regarded as correct; the possibility of showing and clearly describing its defects emerged only after formal logic (...) had been invented. Gorgias could announce his thesis seriously – as a thesis of extreme metaphysical nihilism – without being embarrassed. If the proof is a sophistry, then it is a masterpiece among sophistries, the most outstanding achievement of the sophists in this domain. (shrink)

In this propaedeutic work, through Kant’s own texts, I will try to offer a balanced description and a succinct reconstruction of Kant’s arguments about the possibility and impossibility of Metaphysics. In the first place I will present some criticisms of Metaphysics, then I will visualize the Kantian notion of Metaphysics, as well as its constitutive reasons and moments; and finally, I will analyze what kind of knowledge is Metaphysics and the characteristics and nature of it, so that this «science» is (...) viable. In order to carry out this task, I will assume the hypothesis that Kant’s Metaphysics, in correspondence with the resolution of the third question of knowledge, is a science that integrates practical and theoretical reason into a universal system that seeks transcendence. If Metaphysics has any chance, this would probably be the way. (shrink)

Some philosophers contend that the past must be finite in duration, because otherwise reaching the present would have involved the sequential occurrence of an actual infinity of events, which they regard as impossible. I recently developed a new objection to this finitist argument, to which Andrew Ter Ern Loke and Travis Dumsday have replied. Here I respond to the three main points raised in their replies.

This book combines an account of the autonomy of philosophy with a new theory of consciousness. The account of philosophy is rooted in the question of the meaning of life. This question, it is argued, is neither obscure nor obsolete, but rather reflects an ancient and natural concern to which all other traditional philosophical problems can be squarely related; allowing them to be reconnected with natural sources of interest, and providing a diagnosis of the typical lines of opposition to be (...) found across philosophy’s debates. The question of the meaning of life is answered with nihilism: reality is meaningless. But finding nothing pernicious in this, the author rejects the various strategies devised in the 20th century for evading or coping with nihilism. Nihilism would be false if there were a transcendent context of meaning. But in correctly retreating from this prospect, it is claimed, philosophy erroneously retreated from the concept of transcendence itself. For only in terms of this concept can the contemporary problem of consciousness be solved, thereby avoiding an untenable revisionism: either of our conception of consciousness or the physical world. In terms of the transcendence of consciousness (which has no scientific implications), the author explains how the ‘block universe’ account of time suggested by contemporary physics can be reconciled with a temporal present, and why commitment to universals seems irrevocable. The book concludes that philosophy’s cultural role is to maintain a rational discussion about transcendence, and that through greater self-awareness, it can regain its influence. (shrink)

A discussion paper on Daniel Schneider's (2015) response to Alison Peterman (2015) for the online 'Philpercs Symposium'. I side with Peterman against Schneider's notion of Infinite Dimensional Extension, with respect to Spinoza's notion of the attribute of extension.

-/- Medytacje filozoficzne, Fundacja na Rzecz Myślenia im. Barbary Skargi, Warszawa 2015. -/- Publikacja współfinansowana przez Muzeum Łazienki Królewskie w Warszawie. -/- Zbiór tekstów powstałych na podstawie wykładów, które zostały wygłoszone w ramach cyklu "Medytacje filozoficzne w Łazienkach" w latach 2013-2015. -/- -/- Spis treści: -/- Cezary Wodziński, Premedytacja Krzysztof Pomian, O wyjątkowości człowieka Zygmunt Bauman, O miłości i nienawiści… Tropami Barbary Skargi Tadeusz Sławek, Ciemne liturgie. Język, historia i gest błogosławieństwa Lech Witkowski, Rozprawa z autorytetem: w strone autorytu przejścia (...) Władysław Stróżewski, Doświadczenie czasu, doświadczenie istnienia Juliusz Domański, „Pradawna waśń filozofów z poetami” a kłopoty z dziedzictwem antycznym Serhij Żadan, Wolność jako odpowiedzialność Marcin Poręba, Co to jest rzeczywistość? Szymon Wróbel, Co to jest historia filozofii? Magdalena Środa, Moralność życia publicznego Kostiantyn Tyszczenko, Po co językoznawstwu metateoria? (shrink)

This article defends the principle of sufficient reason (PSR) from a simple and direct valid argument according to which PSR implies that there is a truth that explains every truth, namely an omni-explainer. Many proponents of PSR may be willing to bite the bullet and maintain that, if PSR is true, then there is an omni-explainer. I object to this strategy by defending the principle that explanation is irreflexive. Then I argue that proponents of PSR can resist the conclusion that (...) there is an omni-explainer by denying that explanation distributes over conjunction. In the final section, I consider a plausible revision of this assumption. I argue there that, given the revised assumption, PSR seems to yield a striking picture of the explanatory structure of the universe. I explain why the resulting model does not appear utterly implausible to me. (shrink)

In _A Companion to David Lewis_, Barry Loewer and Jonathan Schaffer bring together top philosophers to explain, discuss, and critically extend Lewis's seminal work in original ways. Students and scholars will discover the underlying themes and complex interconnections woven through the diverse range of his work in metaphysics, philosophy of language, logic, epistemology, philosophy of science, philosophy of mind, ethics, and aesthetics. The first and only comprehensive study of the work of David Lewis, one of the most systematic and influential (...) philosophers of the latter half of the 20th century Contributions shed light on the underlying themes and complex interconnections woven through Lewis's work across his enormous range of influence, including metaphysics, language, logic, epistemology, science, mind, ethics, and aesthetics Outstanding Lewis scholars and leading philosophers working in the fields Lewis influenced explain, discuss, and critically extend Lewis's work in original ways An essential resource for students and researchers across analytic philosophy that covers the major themes of Lewis's work. (shrink)

Resenha de MUMFORD, Stephen. Metaphysics: a very short introduction. Oxford: Oxford University Press, 2012. Principios, v. 21, p. 319-326, 2015.

Review of Michael Friedman, Kant’s Construction of Nature: A Reading of the Metaphysical Foundations of Natural Science. Cambridge: Cambridge University Press (2015), 646 pp., $37.99 (paper).

I show that a particular version of Hume's Dictum together with the falsity of Composition as Identity entails an incoherency, so either that version of Hume's Dictum is false or Composition as Identity is true. I conditionally defend the particular version of Hume's Dictum in play, and hence conditionally conclude that Composition as Identity is true. I end by suggesting an alternative way out for a persistent foe of Composition as Identity, namely mereological nihilism.