In this groundbreaking book, Daniel D. Novotny explores one of the most controversial topics of Suarez's philosophy: "beings of reason." Beings of reason are impossible intentional objects, such as blindness and square-circle.
This volume re-examines some of the major themes at the intersection of traditional and contemporary metaphysics. The book uses as a point of departure Francisco Suárez’s _Metaphysical Disputations_ published in 1597. Minimalist metaphysics in empiricist/pragmatist clothing have today become mainstream in analytic philosophy. Independently of this development, the progress of scholarship in ancient and medieval philosophy makes clear that traditional forms of metaphysics have affinities with some of the streams in contemporary analytic metaphysics. The book brings together leading contemporary metaphysicians (...) to investigate the viability of a neo-Aristotelian metaphysics. (shrink)
Until recently Francisco Suárez (1548–1617) has been regarded as the “last medieval philosopher,” representing the end of the philosophically respectful scholastic tradition going back to the Early Middle Ages. In fact, however, Suárez stood at the beginning, rather than at the end, of a distinguished scholastic culture, which should best be labeled “Baroque scholasticism,” and which flourished throughout the seventeenth and early eighteenth centuries. In this paper I offer some ideas on why the study of this philosophical culture has been (...) so far neglected by the mainstream Anglo-American philosophical historiography and argue that more attention should be paid to it. (shrink)
One of the most pressing points in the philosophy of sport is the question of a definition of sport. Approaches towards sport vary based on a paradigm and position of a particular author. This arti...
The paper deals with the theory of universals of Sebastian Izquierdo, a Spanish Jesuit author working in Rome, as he formulated and defended it in Disputation 17 of his major philosophical work The Lighthouse of Sciences, published in Lyon in 1659. Izquierdo’s discussion centers around three questions: What is universality? Is there some intellect-independent universality? What is the nature of the intellect-dependent universality? Izquierdo’s approach may be seen as a search for the third way between the realism of the Thomists (...) and the Scotists and the nominalism of some Jesuits such as Pedro Hurtado de Mendoza. (shrink)
There are a number of existing classifications and staging schemes for carcinomas, one of the most frequently used being the TNM classification. Such classifications represent classes of entities which exist at various anatomical levels of granularity. We argue that in order to apply such representations to the Electronic Health Records one needs sound ontologies which take into consideration the diversity of the domains which are involved in clinical bioinformatics. Here we outline a formal theory for addressing these issues in a (...) way that the ontologies can be used to support inferences relating to entities which exist at different anatomical levels of granularity. Our case study is the colon carcinoma, one of the most common carcinomas prevalent within the European population. (shrink)
The problem of non-being and intentionality has been among the topic subjects of Western philosophers from Parmenides to Quine. In medieval and post-medieval scholastics the issue was articulated mainly as ens rationis . The paper deals with the character and division of beings of reason in Francisco Suarez . An immanent critique of Suarez’s theory is given as well. The paper offers also a brief outline of the history of its later reception by Baroque authors.
According to mentalism some existing things are endowed with (subjectively) conscious minds. According to physicalism all existing things consist entirely of physical particles in fields of force. Searle holds that mentalism and physicalism are compatible and true.
The syllogistic mnemonic known by its first two words Barbara Celarent introduced a constellation of terminology still used today. This concatenation of nineteen words in four lines of verse made its stunning and almost unprecedented appearance around the beginning of the thirteenth century, before or during the lifetimes of the logicians William of Sherwood and Peter of Spain, both of whom owe it their lasting places of honor in the history of syllogistic. The mnemonic, including the theory or theories it (...) encoded, was prominent if not dominant in syllogistics for the next 700 years until a new paradigm was established in the 1950s by the great polymath Jan Łukasiewicz, a scholar equally at home in philosophy, classics, mathematics, and logic. Perhaps surprisingly, the then-prominent syllogistic mnemonic played no role in the Łukasiewicz work. His 1950 masterpiece does not even mention the mnemonic or its two earliest champions William and Peter. The syllogistic mnemonic is equally irrelevant to the post-Łukasiewicz paradigm established in the 1970s and 1980s by John Corcoran, Timothy Smiley, Robin Smith, and others. Robin Smith’s comprehensive 1989 treatment of syllogistic does not even quote the mnemonic’s four verses. Smith’s work devotes only 2 of its 262 pages to the mnemonic. The most recent translation of Prior Analytics by Gisela Striker in 2009 continues the post-Łukasiewicz paradigm and accordingly does not quote the mnemonic or even refer to the code—although it does use the terminology. Full mastery of modern understandings of syllogistic does not require and is not facilitated by ability to decode the mnemonic. Nevertheless, an understanding of the history of logic requires detailed mastery of the syllogistic mnemonic, of the logical theories it spawned, and of the conflicting interpretations of it that have been offered over the years by respected logicians such as De Morgan, Jevons, Keynes, and Peirce. More importantly, an understanding of the issues involved in decoding the mnemonic might lead to an enrichment of the current paradigm—an enrichment so profound as to constitute a new paradigm. After presenting useful expository, bibliographic, hermeneutic, historical, and logical background, this paper gives a critical exposition of Smith’s interpretation. (shrink)
Throughout the greater part of the twentieth century, both in the analytic and continental traditions, metaphysics was deemed to be passé. The last few decades, however, have witnessed a remarkable growth of interest among analytic philosophers in various traditional metaphysical topics, such as modality, truth, causality, etc. which resulted in the emergence of various forms of analytic metaphysics. The new forms of metaphysics differ from its traditional forms mostly in their methodology and in the range of proposed solutions to particular (...) problems. Besides these and other differences, however, there are also many similarities and there are even some who intentionally develop traditional metaphysical themes using the contemporary analytical methods. All these developments call for detailed exploration, which is the general goal of the present publication Metaphysics: Aristotelian, Scholastic, Analytic. The publication is the fruit of the conference which took place in Prague in 2010 and which had for its aim to bring together those willing to explore relations between the traditional and contemporary concerns, both from among the leading analytic philosophers working in metaphysics and the historians of philosophy devoted to the study of the metaphysical tradition. The specific focus of the conference was a re-examination of topics such as categories, metaphysical structure, substance and accident, existence, modalities, and predication. (shrink)
In 1597 Francisco Suárez published a comprehensive treatise on beings of reason as part of his Disputationes metaphysicae. Subsequent scholastic philosophers vigorously debated various aspects of Suárez’s theory. The aim of this paper is to identify some of the most controversial points of these debates, as they developed in the first half of the seventeenth century. In particular, I focus on the intension and the extension of ‘ens rationis’, its division and its causes. Additionally, I will discuss how Suárez’s views (...) sparked a number of debates within the classical view, debates which ultimately led to the emergence of various alternative theories, especially among the Jesuits. These non-classical views radically revise the previous classical conception of beings of reason. (shrink)
Two basic answers have been given to the question whether proper names have meaning, the negative by Mill and later developed by Kripke and the affirmative by Frege and later developed by Searle. My aim is to integrate the two apparently irreconcilable theories by distinguishing the two aspects of the issue. I claim that, roughly speaking, whereas Kripke’s No Sense View provides a good answer to the question, “How are proper names linked to their referents?”, Searle’s Sense View provides a (...) good account of the issue “What do we do when we use a proper name?”. Furthermore, I claim that the speakers attend to the referent of the proper name both in virtue of Kripkean chain of communication and in virtue of Searlian occasion-relative sense. Ordinarily, the chain of communication and the Searlian sense yield the same result, i.e. lead to the same referent. In cases of conflict, which are very rare, my intuition sides with the former against the latter. It would seem, therefore, that the only necessary and sufficient condition for a successful reference with a proper name is the existence of the Kripkean chain which links it with its referent. (shrink)
I argue that Plantinga’s Proper Function and Evolutionary arguments fail against liberal naturalism defined in a broad sense as the view that „there aren’t any supernatural beings”. The former argument can be interpreted in at least three ways: deductively, inductively and theistically. None of these, however, is successful. The latter argument suffers from several deficiencies of which two major ones are: The unlikelihood of the reliability of our cognitive faculties, given naturalism and evolutionism, is not shown. Agnosticism with respect to (...) the likelihood of our cognitive reliability is insufficient to establish the self-defeating character of naturalistic evolutionism, unless it is also shown that the belief in this reliability lacks an independent warrant. The last condition has been neglected by Plantinga. (shrink)
The problem of non-being and intentionality has been among the topic subjects of Western philosophers from Parmenides to Quine. In medieval and post-medieval scholastics the issue was articulated mainly as ens rationis (a being of reason). The paper deals with the character and division of beings of reason in Francisco Suarez (1548-1617). An immanent critique of Suarez's theory is given as well. The paper offers also a brief outline of the history of its later reception by Baroque authors.
