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  1. Mitchell Aboulafia (1982). The Self-Winding Circle: A Study of Hegel's System. W.H. Green.
  2. Maria Rosa Antognazza (forthcoming). Leibniz’s Theory of Substance and His Metaphysics of the Incarnation. In Paul Lodge & T. W. C. Stoneham (eds.), Locke and Leibniz on Substance and Identity. Routledge.
    This paper explores the development of Leibniz’s metaphysics of the Incarnation in the context of his philosophy. In particular it asks to what extent Leibniz’s repeated endorsement of the traditional analogy between the union in humankind of soul (mind) and body, and the union in Christ of divine and human natures, could be accommodated by his more general metaphysical doctrines. Such an investigation highlights some of the deepest commitments in Leibniz’s theory of substance as well as detect in it some (...)
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  3. Lauren Ashwell (2010). Superficial Dispositionalism. Australasian Journal of Philosophy 88 (4):635-653.
    Dispositional ascriptions do not entail the counterfactuals we might expect, as interfering factors may be poised to prevent the disposition from manifesting in its very stimulus conditions. Such factors are commonly called finks and masks. It is thought, however, that finks and masks cannot be intrinsic to the disposition bearer; if an intrinsic property of the object would prevent a particular response in certain conditions, the object fails to have the corresponding disposition. I argue that we should accept intrinsic finks (...)
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  4. Gábor Bács & János Tőzsér (2012). The Works of Art From the Philosophically Innocent Point of View. Hungarian Philosophical Review 57 (4):7-17.
    the Mona Lisa, the Mondscheinsonate, the Chanson d’automne are works of art, the salt shaker on your table, the car in your garage, or the pijamas on your bed are not. the basic question of the metaphysics of works of art is this: what makes a thing a work of art? that is: what sort of property do works of art have in virtue of which they are works of art? or more simply: what sort of property being a work (...)
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  5. Dirk Baltzly (1999). Aristotle and Platonic Dialectic in Metaphysics Gamma. Apeiron 32 (4):171-202.
    I come not to clarify Aristotle’s defence of the principle of non-contradiction, but to put it in its proper context. I argue that remarks in Metaphysics IV.3 together with the argument of IV.4, 1006a11-31 show that Aristotle practises Plato’s method of dialectic in his defence of PNC. I mean this in the strong sense that he uses the very methodology described in the middle books of the Republic and, I claim, illustrated in such dialogues as Parmenides, Sophist and Theaetetus.
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  6. Marina Paola Banchetti-Robino (2006). The Microcosm/Macrocosm Analogy in Ibn Sina and Husserl. In Anna-Teresa Tymieniecka (ed.), Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. Springer.
  7. Elizabeth Barnes & J. R. G. Williams (2009). Vague Parts and Vague Identity. Pacific Philosophical Quarterly 90 (2):176-187.
    We discuss arguments against the thesis that the world itself can be vague. The first section of the paper distinguishes dialectically effective from ineffective arguments against metaphysical vagueness. The second section constructs an argument against metaphysical vagueness that promises to be of the dialectically effective sort: an argument against objects with vague parts. Firstly, cases of vague parthood commit one to cases of vague identity. But we argue that Evans' famous argument against will not on its own enable one to (...)
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  8. Arvid Båve (2006). Deflationism: A Use-Theoretic Analysis of the Truth-Predicate. Dissertation, Stockholm University
    I here develop a specific version of the deflationary theory of truth. I adopt a terminology on which deflationism holds that an exhaustive account of truth is given by the equivalence between truth-ascriptions and de-nominalised (or disquoted) sentences. An adequate truth-theory, it is argued, must be finite, non-circular, and give a unified account of all occurrences of “true”. I also argue that it must descriptively capture the ordinary meaning of “true”, which is plausibly taken to be unambiguous. Ch. 2 is (...)
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  9. Jiri Benovsky (2013). From Experience to Metaphysics: On Experience‐Based Intuitions and Their Role in Metaphysics. Noûs 47 (3).
    Metaphysical theories are often counter-intuitive. But they also often are strongly supported and motivated by intuitions. One way or another, the link between intuitions and metaphysics is a strong and important one, and there is hardly any metaphysical discussion where intuitions do not play a crucial role. In this article, I will be interested in a particular kind of such intuitions, namely those that come, at least partly, from experience. There seems to be a route from experience to metaphysics, and (...)
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  10. Francesco Berto (2008). Modal Meinongianism for Fictional Objects. Metaphysica 9 (2):205-218.
    Drawing on different suggestions from the literature, we outline a unified metaphysical framework, labeled as Modal Meinongian Metaphysics (MMM), combining Meinongian themes with a non-standard modal ontology. The MMM approach is based on (1) a comprehension principle (CP) for objects in unrestricted, but qualified form, and (2) the employment of an ontology of impossible worlds, besides possible ones. In §§1–2, we introduce the classical Meinongian metaphysics and consider two famous Russellian criticisms, namely (a) the charge of inconsistency and (b) the (...)
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  11. Francesco Berto (2006). Meaning, Metaphysics, and Contradiction. American Philosophical Quarterly 43 (4):283-297.
  12. John D. Bishop (2003). Prospects for a Naturalist Libertarianism: O'Connor's Persons and Causes. Philosophy and Phenomenological Research 66 (1):228-243.
  13. Einar Duenger Bohn (2012). Anselmian Theism and Indefinitely Extensible Perfection. Philosophical Quarterly 62 (249):671-683.
    The Anselmian Thesis is the thesis that God is that than which nothing greater can be thought. In this paper, I argue that such a notion of God is incoherent due to greatness being indefinitely extensible: roughly, for any great being that can be, there is another one that is greater, so there cannot be a being than which nothing greater can be. Someone will say that it is impossible to produce the best, because there is no perfect creature, and (...)
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  14. Einar Duenger Bohn (2011). Commentary on "Parts of Classes&Quot;. Humana.Mente Journal of Philosophical Studies (19).
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  15. Berit Brogaard (2004). Species as Individuals. Biology and Philosophy 19 (2):223-242.
    There is no question that the constituents of cells and organisms are joined together by the part-whole relation. Genes are part of cells, and cells are part of organisms. Species taxa, however, have traditionally been conceived of, not as wholes with parts, but as classes with members. But why does the relation change abruptly from part-whole to class-membership above the level of organisms? Ghiselin, Hull and others have argued that it doesn't. Cells and organisms are cohesive mereological sums, and since (...)
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  16. Jeffrey E. Brower (2011). Matter, Form, and Individuation. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
    Few notions are more central to Aquinas’s thought than those of matter and form. Although he invokes these notions in a number of different contexts, and puts them to a number of different uses, he always assumes that in their primary or basic sense they are correlative both with each other and with the notion of a “hylomorphic compound”—that is, a compound of matter (hyle) and form (morphe). Thus, matter is an entity that can have form, form is an entity (...)
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  17. Krzysztof Brzechczyn (2009). Leszek Nowak (1943-2009). Polish Journal of Philosophy 3 (2):7-8.
    This paper is obituary of Leszek Nowak, one of the greatest Polish philosophers of the XX century.
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  18. Andrei A. Buckareff & Joel S. Van Wagenen (2010). Surviving Resurrection. International Journal for Philosophy of Religion 67 (3):123-139.
    In this paper we examine and critique the constitution view of the metaphysics of resurrection developed and defended by Lynne Rudder Baker. Baker identifies three conditions for an adequate metaphysics of resurrection. We argue that one of these, the identity condition, cannot be met on the constitution view given the account of personal identity it assumes. We discuss some problems with the constitution theory of personal identity Baker develops in her book, Persons and Bodies . We argue that these problems (...)
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  19. D. Chalmers, D. Manley & R. Wasserman (eds.) (2009). Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press.
  20. Hugh S. Chandler (1971). A Note in Defense of Personal Materialism. Philosophical Studies 22 (4):61 - 64.
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  21. William Child (1994). On the Dualism of Scheme and Content. Proceedings of the Aristotelian Society 94:53-71.
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  22. Stephen R. L. Clark (1991). God's World and the Great Awakening. Oxford University Press.
    In this book, Stephen R.L. Clark defends the primary faith of humankind, that there is a real world which is more than a shadow of our desires and fancies, and which can be discovered through right reason. Focusing on the way in which we can "turn aside" to the Truth from the normal delusions of self-concern, Clark offers a properly worked, Platonic metaphysics as the key to identifying that reality. This book is the final volume of Limits and Renewals, a (...)
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  23. S. Marc Cohen (1984). Aristotle and Individuation. Canadian Journal of Philosophy 1984 (s.v.):41-65.
    It is traditionally maintained that according to Aristotle, matter provides a principle of individuation. Objections of several sorts have been raised against this interpretation. One objection holds that for Aristotle it is form, rather than matter, that individuates. A more radical objection is that Aristotle does not propose any principle of individuation at all. Any adequate discussion of this issue must make clear precisely what problems such a principle is meant to address. This in turn requires that several important distinctions (...)
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  24. S. Marc Cohen (1971). The Logic of the Third Man. Philosophical Review 80 (4):448-475.
    The main lines of interpretation offered to date of the Third Man Argument in Plato's Parmenides (132a1-b2) are considered and rejected. A new, set-theoretic, reconstruction of the argument is offered. It is concluded that the philosophical point of the argument is different from what it has been generally supposed to be: Plato is pointing out the logical shortcomings in his earlier formulated principle of One-Over-Many.
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  25. Christina Conroy (2008). No Lacuna and No Vicious Regress: A Reply to le Poidevin. [REVIEW] Acta Analytica 23 (4):367-372.
    In his “Space, supervenience and substantivalism”, Le Poidevin proposes a substantivalism in which space is discrete, implying that there are unmediated spatial relations between neighboring primitive points. This proposition is motivated by his concern that relationism suffers from an explanatory lacuna and that substantivalism gives rise to a vicious regress. Le Poidevin implicitly requires that the relationist be committed to the “only x and y ” principle regarding spatial relations. It is not obvious that the relationist is committed to this (...)
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  26. Chris Daly & Simon Langford (2011). Two Anti-Platonist Strategies. Mind 119 (476):1107-1116.
    This paper considers two strategies for undermining indispensability arguments for mathematical Platonism. We defend one strategy (the Trivial Strategy) against a criticism by Joseph Melia. In particular, we argue that the key example Melia uses against the Trivial Strategy fails. We then criticize Melia’s chosen strategy (the Weaseling Strategy.) The Weaseling Strategy attempts to show that it is not always inconsistent or irrational knowingly to assert p and deny an implication of p . We argue that Melia’s case for this (...)
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  27. George Darby (2010). Quantum Mechanics and Metaphysical Indeterminacy. Australasian Journal of Philosophy 88 (2):227-245.
    There has been recent interest in formulating theories of non-representational indeterminacy. The aim of this paper is to clarify the relevance of quantum mechanics to this project. Quantum-mechanical examples of vague objects have been offered by various authors, displaying indeterminate identity, in the face of the famous Evans argument that such an idea is incoherent. It has also been suggested that the quantum-mechanical treatment of state-dependent properties exhibits metaphysical indeterminacy. In both cases it is important to consider the details of (...)
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  28. Brian Davies & Eleonore Stump (eds.) (2011). The Oxford Handbook of Aquinas. Oxford University Press.
    This Handbook is therefore meant to be useful to someone wanting to learn about Aquinas's philosophy and theology while also looking for help in philosophical ...
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  29. Daniel D. De Haan (forthcoming). A Mereological Construal of the Primary Notions Being and Thing in Avicenna and Aquinas in Advance. American Catholic Philosophical Quarterly.
    This study has two goals: first, to show that Avicenna’s account of being and thing significantly influenced Aquinas’s doctrine of the primary notions; second, to establish the value of adopting a mereological construal of these primary notions in the metaphysics of Avicenna and Aquinas. I begin with an explication of the mereological construal of the primary notions that casts these notions in terms of wholes and parts. Being and thing refer to the same entitative whole and have the same extension, (...)
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  30. I. Einheuser (2008). Fear of Knowledge. Philosophical Review 117 (3):451-455.
    A critical review of Paul Bogossian's `Fear of Knowledge', focusing on his criticism of factual relativism.
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  31. Simon Evnine (2008). Epistemic Dimensions of Personhood. Oxford University Press.
    Simon Evnine examines various epistemic aspects of what it is to be a person. Persons are defined as finite beings that have beliefs, including second-order beliefs about their own and others' beliefs, and are agents, capable of making long-term plans. It is argued that for any being meeting these conditions, a number of epistemic consequences obtain. First, all such beings must have certain logical concepts and be able to use them in certain ways. Secondly, there are at least two principles (...)
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  32. Yiftach J. H. Fehige (2010). The Negation of Nonsense is Nonsense: Hilary Putnam on Science and Religion. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 52 (4):350-376.
    While the influential analytical philosopher Hilary Putnam has made significant contributions to philosophy of mind, philosophy of language and philosophy of science, he isn't generally regarded as a philosopher of religion or a theologian. Nonetheless, I argue that his work should be of great interest to philosophers of religion and theologians. Focusing on the relationship between science and religion, this paper explores the importance of Putnam's attempt to reconcile his anti-metaphysical stance and his commitment to a religious form of life (...)
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  33. Hector Ferreiro (2012). La encrucijada de la metafísica tomista: la circularidad de la tesis de la causalidad recíproca entre el ser y la esencia. Studium 29:173-183.
    Tomás de Aquino diferencia como dos principios metafísicos diferentes la suma de de-terminaciones que especifican como tal a un ente y el hecho de que dicho ente efecti-vamente exista en la realidad. Ahora bien, al definirse como lo otro de la esencia el ser tiende a devenir él mismo una especie de esencia que requiere, al igual que la esencia propiamente dicha, ser puesto a su vez en la existencia. Este corolario fue derivado de la tesis de la distinción real (...)
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  34. Hector Ferreiro (2011). Del Ser Al Estar-Ahí: La Resustancialización Hegeliana Del Universo. In Diana López, María Sol Yuan & Cecilia Lammertyn (eds.), Experiencia y concepto: Intensidades clásicas y tensiones contemporáneas. Ediciones de la Universidad Nacional del Litoral.
    Con la tesis “el Absoluto es el ser”, Hegel quiere sentar el principio metafísico fundamental de la sustancialidad del Universo frente a las ontologías que lo conciben como una totalidad contingente. Para ello, sin embargo, la noción de “ser” (Sein) no debe ser absolutizada como tal, como puro ser, frente a la negación como tal o puro no-ser, es decir, frente a la nada. Ser y no-ser son para Hegel meras abstracciones del entendimiento humano. La primera verdadera y legítima noción (...)
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  35. Hector Ferreiro (2007). La Absolutización de la Esencia Como Axioma Fundamental de la Metafísica Tomista. Patristica Et Mediaevalia 28:83-97.
    Few theses characterize more especifically the metaphysics of Aquinas than the thesis of the real distinction between being and essence, the thesis of being as the act of the essence, the thesis of the ontological contingency of the universe and the conception of the cause of the existence of things as subsistent being. The aim of the present work is to prove that these theses, as well as others derived from them, like the claim of the identity of essence and (...)
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  36. Hector Ferreiro (2007). La superación de la antítesis clásica entre ser y devenir en la Lógica de Hegel. In Sergio Cecchetto & Leandro Catoggio (eds.), Esplendor y miseria de la filosofía hegeliana. Suárez. 263-270.
    El cambio suele ser, según una larga tradición filosófica, concebido como incompatible con la noción de ser en cuanto tal. Dicho de otro modo: si acaso existe un ser que sea en un sentido más propio y auténtico que las cosas de este mundo, el mismo deberá necesariamente excluir de sí toda forma de cambio y movimiento. Ser y devenir serían en cuanto tales nociones contradictorias y mutuamente excluyentes. Así, por ejemplo, Parménides elimina del Ser el movimiento y el cambio, (...)
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  37. John Martin Fischer & Mark Ravizza (eds.) (1993). Perspectives on Moral Responsibility. Cornell University Press.
    Explores aspects of responsibility, including moral accountability; hierarchy, rationality, and the real self; and ethical responsibility and alternative ...
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  38. William Fish & Cynthia Macdonald (2007). On McDowell's Identity Conception of Truth. Analysis 67 (293):36-41.
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  39. Graeme A. Forbes (2010). Oxford Studies in Metaphysics: Vol. Analysis 70 (3):571-577.
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  40. Robert Francescotti (2003). Statues and Their Constituents: Whether Constitution is Identity. Metaphysica 4:59-77.
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  41. Tyron Goldschmidt (ed.) (2013). The Puzzle of Existence: Why Is There Something Rather Than Nothing? Routledge.
    This groundbreaking volume investigates the most fundamental question of all: Why is there something rather than nothing? The question is explored from diverse and radical perspectives: religious, naturalistic, platonistic and skeptical. Does science answer the question? Or does theology? Does everything need an explanation? Or can there be brute, inexplicable facts? Could there have been nothing whatsoever? Or is there any being that could not have failed to exist? Is the question meaningful after all? The volume advances cutting-edge debates in (...)
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  42. Ghislain Guigon (2011). Spinoza on Composition and Priority. In Philip Goff (ed.), Spinoza on Monism. Palgrave Macmillan.
    This article has two goals: a historical and a speculative one. The historical goal is to offer a coherent account of Spinoza’s view on mereological composition. The speculative goal is to show that Spinoza’s substance monism is distinct from versions of monism that are currently defended in metaphysics and that it deserves the attention of contemporary metaphysicians. Regarding the second goal, two versions of monism are currently defended and discussed in contemporary metaphysics: existence monism according to which there actually exists (...)
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  43. Boris Hennig (2008). Substance, Reality, and Distinctness. Prolegomena 7 (1):2008.
    Descartes claims that God is a substance, and that mind and body are two different and separable substances. This paper provides some background that renders these claims intelligible. For Descartes, that something is real means it can exist in separation, and something is a substance if it does not depend on other substances for its existence. Further, separable objects are correlates of distinct ideas, for an idea is distinct (in an objective sense) if its object may be easily and clearly (...)
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  44. Hans Heyse (1943). Unser Verhältnis Zum Griechentum AlS Metaphysisches Problem. Kant-Studien 43 (1-2):227-262.
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  45. Moira Howes (2007). Maternal Agency and the Immunological Paradox of Pregnancy. In Harold Kincaid & Jennifer McKitrick (eds.), Establishing Medical Reality: Essays in the Metaphysics and Epistemology of Biomedical Science. Spinger.
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  46. Jens Johansson (2009). The Metaphysics of Everyday Life: An Essay in Practical Realism – Lynne Rudder Baker. Philosophical Quarterly 59 (235):365-368.
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  47. Peter G. Jones (2012). Is Metaphysics a Waste of Time? Philosophy Pathways (171).
    The view that metaphysics is a waste of time appears to be gaining in popularity with every passing day. It is held openly by many scientists and even by many philosophers. I argue here that this is a consequence of the way metaphysics is often done, the futility of a certain approach to it, and not a reason to suppose that there is no useful knowledge to be acquired in metaphysics.
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  48. Giorgi Kankava (2013). The Continuous Model of Culture: Modernity Decline—a Eurocentric Bias? An Attempt to Introduce an Absolute Value Into a Model of Culture. Human Studies 36 (3):411-433.
    This paper means to demonstrate the theoretical-and-methodological potential of a particular pattern of thought about culture. Employing an end-means and absolute value plus concept of reality approach, the continuous model of culture aims to embrace from one holistic standpoint various concepts and debates of the modern human, social, and political sciences. The paper revisits the fact versus value, nature versus culture, culture versus structure, agency versus structure, and economics versus politics debates and offers the concepts of the rule of law, (...)
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  49. Stephen Kearns (2009). Review of "The Metaphysics of Everday Life&Quot;. [REVIEW] Philosophical Review 118 (4):533-536.
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  50. Jaegwon Kim, Ernest Sosa & Gary S. Rosenkrantz (eds.) (2009). A Companion to Metaphysics, Second Edition. Blackwell.
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