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  1. Lars Bergström (2013). Death and Eternal Recurrence. In Feldman Bradley (ed.), The Oxford Handbook of Philosophy of Death. Oxford U P.
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  2. Scott Berman (1994). Beyond Experience. [REVIEW] Review of Metaphysics 47 (4):845-846.
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  3. Ricki Leigh Bliss (2013). Viciousness and the Structure of Reality. Philosophical Studies 166 (2):399-418.
    Given the centrality of arguments from vicious infinite regress to our philosophical reasoning, it is little wonder that they should also appear on the catalogue of arguments offered in defense of theses that pertain to the fundamental structure of reality. In particular, the metaphysical foundationalist will argue that, on pain of vicious infinite regress, there must be something fundamental. But why think that infinite regresses of grounds are vicious? I explore existing proposed accounts of viciousness cast in terms of contradictions, (...)
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  4. Lajos L. Brons (2013). Meaning and Reality: A Cross-Traditional Encounter. In Bo Mou R. Tiesze (ed.), Constructive Engagement of Analytic and Continental Approaches in Philosophy. Brill.
    (First paragraph.) Different views on the relation between phenomenal reality, the world as we consciously experience it, and noumenal reality, the world as it is independent from an experiencing subject, have different implications for a collection of interrelated issues of meaning and reality including aspects of metaphysics, the philosophy of language, and philosophical methodology. Exploring some of these implications, this paper compares and brings together analytic, continental, and Buddhist approaches, focusing on relevant aspects of the philosophy of Donald Davidson, Jacques (...)
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  5. Gabriele Contessa (2013). Does Your Metaphysics Need Structure? Analysis 73 (4):715-721.
    This paper is part of a book symposium on Theodore Sider's Writing the Book of the World.
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  6. Jason Costanzo (forthcoming). Subjectivity and the Encounter With Being. Review of Metaphysics.
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  7. Jason Costanzo (2009). Idea and Intuition: On the Perceptibility of the Platonic Ideas in Arthur Schopenhauer. Dissertation, KU Leuven
    In this thesis, I examine the perceptibility of the Platonic Ideas in the thought of Arthur Schopenhauer. The work is divided into four chapters, each focusing and building upon a specific aspect related to this question. The first chapter (“"Plato and the Primacy of Intellect"”) deals with Schopenhauer’s interpretation specific to Platonic thought. I there address the question of why it is that Schopenhauer should consider Plato to have interpreted the Ideas as 'perceptible', particularly in view of evidence which seems (...)
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  8. Terence Rajivan Edward (2012). The Dualism of Conceptual Scheme and Undifferentiated Reality. E-Logos.
    This paper evaluates a form of dualism, which is referred to here as the dualism of conceptual scheme and undifferentiated reality. According to this dualism, although reality appears to be divided into distinct things from the perspective of our system of concepts, it is actually not. I justify the view that this dualism is incoherent.
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  9. Peter G. Jones, The Metaphysics of Consciousness.
    Some time ago, in an article for the Journal of Consciousness Studies, David Chalmers challenged his peers to identify the ingredient missing from our current theories of consciousness, the absence of which prevents us from solving the 'hard' problem and forces us to make do with nonreductive theories. Here I respond to this challenge. I suggest that consciousness is a metaphysical problem and as such can be solved only within a global metaphysical theory. Such a theory would look very like (...)
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  10. Peter G. Jones (2014). The Continuum East and West. Philosophy Pathways (185).
    We often speak of 'Eastern' and 'Western' philosophy, yet it is not always easy to distinguish the key factors that justify this distinction. This essay explores the very different conceptions of the continuum that underlie these two traditions of thought and knowledge. The views of Hermann Weyl are given and it is proposed that they are correct. Attention is drawn to the mutually-exclusive visions of the continuum that separate the philosophies of East and West, and that give us a way (...)
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  11. Peter G. Jones (2009). From Metaphysics to Mysticism. Dissertation, Pathways School of Philosophy
    Mysticism claims of its logical scheme that it is Euclidean, that from its first axiom or principle the remainder of its doctrine follows, but it makes this claim in so many languages and in such a variety of obscure and self-contradictory ways that it is difficult to discern how this could be possible, and it is rarely considered a plausible claim in metaphysics. I believe it is plausible, and in this essay I try to explain why. -/- .
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  12. Joel Katzav (2002). Identity, Nature, and Ground. Philosophical Topics 30 (1):167-187.
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  13. Catherine Legg (2013). Review of Forster, "Peirce and the Threat of Nominalism&Quot;. [REVIEW] Journal of the History of Philosophy 51 (1):137-8.
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  14. Catherine Legg (2013). Peirce and the Threat of Nominalism (Review). Journal of the History of Philosophy 51 (1):137-138.
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  15. Robert Lockie (2003). Relativism and Reflexivity. International Journal of Philosophical Studies 11 (3):319 – 339.
    This paper develops a version of the self-refutation argument against relativism in the teeth of the prevailing response by relativists: that this argument begs the question against them. It is maintained that although weaker varieties of relativism are not self-refuting, strong varieties are faced by this argument with a choice between making themselves absolute (one thing is absolutely true - relativism); or reflexive (relativism is 'true for' the relativist). These positions are in direct conflict. The commonest response, Reflexive Relativism, is (...)
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  16. Kristie Miller (2009). Defending Contingentism in Metaphysics. Dialectica 63 (1):23-49.
    Metaphysics is supposed to tell us about the metaphysical nature of our world: under what conditions composition occurs; how objects persist through time; whether properties are universals or tropes. It is near orthodoxy that whichever of these sorts of metaphysical claims is true is necessarily true. This paper looks at the debate between that orthodox view and a recently emerging view that claims like these are contingent, by focusing on the metaphysical debate between monists and pluralists about concrete particulars. This (...)
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  17. Daniel Nolan (2011). Categories and Ontological Dependence. The Monist 94 (2):277-301.
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  18. T. Parent, Rule Following and Meta-Ontology.
    Wittgenstein’s rule-following argument indicates that linguistic understanding does not consist in knowing interpretations, whereas Kripkenstein’s version suggests that meaning cannot be metaphysically fixed by interpretations. In the present paper, rule-following considerations are used to suggest that certain ontological questions cannot be answered by interpretations. Specifically, if the aim is to specify the ontology of a language, an interpretation cannot answer what object an expression of L denotes, if the interpretations are themselves L-expressions. Briefly, that’s because the ontology of such interpretations, (...)
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  19. Tom Rockmore & Beth J. Singer (eds.) (1992). Antifoundationalism Old and New. Temple University Press.
    The debate over foundationalism, the viewpoint that there exists some secure foundation upon which to build a system of knowledge, appears to have been resolved and the antifoundationalists have at least temporarily prevailed. From a firmly historical approach, the book traces the foundationalism/antifoundationalism controversy in the work of many important figures Animaxander, Aristotle and Plato, Augustine, Descartes, Hegel and Nietzsche, Habermas and Chisholm, and others throughout the history of philosophy. The contributors, Joseph Margolis, Ronald Polansky, Gary Calore, Fred and Emily (...)
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  20. Erwin Sonderegger, Bemerken, Welten, Globalisierung (2013).
    We all live in one and the same world – this is one of the strongest convictions not only in everyday life but also in science. Most philosophers also share this belief and give many reasons for it. It’s usefulness has been proved in politics and economics. Why? If the world is one, the law will be one, norms etc. will be one – with some cultural difference of course – and the conquerer is always right in bringing to the (...)
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  21. Ioannis Trisokkas (2011/12). Hegel on the Particular in the Science of Logic. The Owl of Minerva 43 (1/2):1-40.
    Hegel begins the third main part of the Science of Logic, the “logic of the concept,” with the dialectic of universality. This dialectic, however, proves to be insufficient for the exposition of the fundamental structure of being-as-concept, because it is dominated by the perspective of self-identity. For this reason speculative logic develops a dialectic of particularity whose domain is dominated by the perspective of difference. While the dialectic of universality made explicit the meaning of the proposition-of-reason being-as-concept is universal, the (...)
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  22. Gabriel Vacariu (2011). Being and the Hyperverse. Bucharest University Press.
    It is about the pure theoretical system of EDWs (almost without applications to any particular sciences - cognitive science, physics or biology). I constructed the conditions of the possibility for any EDWs (that exist or possible to exist) given by 13 propositions that represent the axiomatic-hyperontological framework in 13 parts. In general, these propositions refer to the abstract entities andtheir interactions. Being is the only entity that is an epistemological world. In this short book, I deal with the hyperontology of (...)
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  23. Anne Schulherr Waters, Syllabi: Native Studies 436-001: Environmental Practice and Ethics in Native America, Spring 2005, University of New Mexico. American Philosophical Association Newsletter On American Indians in Philosophy.
    This syllabus explores complex ways that Native peoples form relationships with environments. Topics include Native American environmental thought, ethics, technology, and aesthetics of practice. A comparative approach shows differences and similarities of Native and Western templates of understanding that frame relations in our human environment. Texts discuses understanding of traditional and contemporary indigenous philosophical frameworks of environmental practices, and why they collide with technology. Required text authors include Gregory Cajete, J. Baird Caldicott, Michael P. Nelson, Donald Grinde, and Bruce E. (...)
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  24. Jessica M. Wilson (2010). The Mind in Nature, by C. B. Martin. [REVIEW] Mind 119 (474):503-511.
    (No abstract is available for this citation).
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  25. Edward N. Zalta (1995). Two (Related) World Views. Noûs 29 (2):189-211.
    A. Plantinga develops a challenging critique of Castañeda's guise theory, by identifying fundamental intuitions that guise theory gives up and by developing several objections to the guise-theoretic world view as a whole. In this paper, I examine whether Plantinga's criticisms apply to the theory of abstract objects. The theory of abstract objects and guise theory can be fruitfully compared because they share a common intellectual heritage---both follow Ernst Mally [1912] in postulating a special realm of objects distinguished by their "internal" (...)
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