Search results for 'Being qua being' (try it on Scholar)

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  1.  97
    Shane Duarte (2007). Aristotle's Theology and its Relation to the Science of Being Qua Being. Apeiron 40 (3):267-318.
    The paper proposes a novel understanding of how Aristotle’s theoretical works complement each other in such a way as to form a genuine system, and this with the immediate (and ostensibly central) aim of addressing a longstanding question regarding Aristotle’s ‘first philosophy’—namely, is Aristotle’s first philosophy a contribution to theology, or to the science of being in general? Aristotle himself seems to suggest that it is in some ways both, but how this can be is a very difficult question. (...)
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  2.  10
    Michael Slote & Panayot Butchvarov (1980). Being Qua Being: A Theory of Identity, Existence, and Predication. Philosophical Quarterly 30 (119):168.
    Are there nonexistent things? What is the nature of informative identity statements? Are the notions of essential property and of essence intelligible, and, if so, how are they to be understood? Are individual things material substances or clusters of qualities? Can the account of the unity of a complex entity avoid vicious infinite regresses? These questions have attracted widespread attention among philosophers recently, as evidenced by a proliferation of articles in the leading philosophical journals. In Being Qua Being (...)
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  3.  50
    Allan Bäck (2004). What is Being Qua Being? Poznan Studies in the Philosophy of the Sciences and the Humanities 82 (1):37-58.
    I offer truth conditions for propositions about being qua being in Aristotle's philosophy. I show that in general Aristotle views expressions of the form "qua S" in "S qua S is P" (or "S is P qua S") as making a claim not about the subject "S", but about the predication of "P" of "S". I develop necessary and sufficient truth conditions for propositions of the form "S qua S is P". Finally, I show how this analysis satisfactorily (...)
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  4.  13
    Philip Merlan (1968). On the Terms 'Metaphysics' and 'Being-Qua-Being'. The Monist 52 (2):174-194.
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  5.  7
    U. S. (1980). Being Qua Being. Review of Metaphysics 33 (3):620-621.
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  6. Kyle Fraser (2002). Demonstrative Science and the Science of Being Qua Being. Oxford Studies in Ancient Philosophy 23:43-81.
     
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  7.  1
    Shane Duarte (2007). Aristotle’s Theology and its Relation to the Science of Being Qua Being. Apeiron 40 (3).
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  8. Panayot Butchvarov (1982). Being Qua Being. Noûs 16 (1):143-149.
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  9.  6
    Joseph W. Koterski (1980). Being Qua Being: A Theory of Identity, Existence, and Predication. By Panayot Butchvarov. Modern Schoolman 57 (3):271-272.
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  10.  6
    R. M. Martin (1981). Being Qua Being. Philosophical Topics 12 (1):258-260.
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  11.  13
    Martin Henn (2002). What Kind of Universal is Being Qua Being in the Aristotelian Metaphysics? Journal of Philosophical Research 27:173-199.
    This essay attempts to redefine the role and functioning of Aristotle’s πρός έν universals in a way that reveals the structural and thematic unity of the Metaphysics. In particular, I argue five points: (1) that πρός έν universals are analogical, but not four-term analogical; (2) things are πρός έν analogous when they share a transgenic λόγος (3) that four-term analogies may foster discovery of πρός έν analogies; (4) that analogy reveals God as supremely One and Universal; and (5) that the (...)
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  12.  11
    Martha Husain (1981). The Multiplicity in Unity of Being Qua Being in Aristotle's Pros Hen Equivocity. New Scholasticism 55 (2):208-218.
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  13.  8
    R. M. Martin (1981). Being Qua Being: A Theory of Identity, Existence, and Predication. Philosophical Topics 12 (1):258-260.
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  14.  6
    John G. Stevenson (1975). Being "Qua" Being. Apeiron 9 (2):42 - 50.
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  15.  2
    R. S. Woolhouse (1981). Being Qua Being. Philosophical Books 22 (1):27-29.
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  16. Dennis E. Bradford (1982). Panayot Butchvarov, "Being Qua Being: A Theory of Identity, Existence, and Predication". [REVIEW] Journal of Value Inquiry 16 (3):239.
     
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  17. R. Gallie (1983). BUTCHVAROV, P. "Being Qua Being". [REVIEW] Mind 92:281.
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  18. Edward Halper (1987). Being Qua Being in Metaphysics G. Elenchos 8.
     
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  19.  32
    Daniel D. De Haan (2014). A Mereological Construal of the Primary Notions Being and Thing in Avicenna and Aquinas. American Catholic Philosophical Quarterly 88 (2):335-360.
    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 (...)
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  20. T. Parent (2013). Ontic Terms and Metaontology, Or: On What There Actually Is. Philosophical Studies (2):1-16.
    Terms such as ‘exist’, ‘actual’, etc., (hereafter, “ontic terms”) are recognized as having uses that are not ontologically committing, in addition to the usual commissive uses. (Consider, e.g., the Platonic and the neutral readings of ‘There is an even prime’.) In this paper, I identify five different noncommissive uses for ontic terms, and (by a kind of via negativa) attempt to define the commissive use, focusing on ‘actual’ as my example. The problem, however, is that the resulting definiens for the (...)
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  21.  82
    Simon J. Evnine (2009). Constitution and Qua Objects in the Ontology of Music. British Journal of Aesthetics 49 (3):203-217.
    Musical Platonists identify musical works with abstract sound structures but this implies that they are not created but only discovered. Jerrold Levinson adapts Platonism to allow for creation by identifying musical works with indicated sound structures. In this paper I explore the similarities between Levinson's view and Kit Fine's theory of qua objects. Fine offers the theory of qua objects as an account of constitution, as it obtains, for example, between a statue and the clay the statue is made out (...)
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  22.  8
    Daniel D. De Haan (2015). The Doctrine of the Analogy of Being in Avicenna’s Metaphysics of the Healing. Review of Metaphysics 69 (2):261-286.
    This essay expounds Avicenna’s doctrine of the analogy of being and examine the function it plays in his Metaphysics of the Healing. In the first part addresses the question: What is Avicenna’s doctrine of the analogy of being? The essay begins by situating Avicenna’s doctrine of the analogy of being within the epistemological framework of his account of metaphysics as an Aristotelian science. It then explicates Avicenna’s own presentation of analogy within his account of names of univocity, (...)
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  23. Joseph Owens (2007). Aristotle's Gradations of Being in Metaphysics E-Z. St. Augustine's Press.
    (Book Epsilon): Macroscopic overview -- E 1 (English translation) -- The role of book epsilon in the Metaphysics -- Pure actuality and primacy in being -- Aristotelian sciences and their starting points (E 1.1025b3-1026a23) -- The universality of being qua being -- (Book Zeta): Microscopic investigation -- Z I (English translation) -- The meanings of ousia -- Essential being (to ti en einai) -- "Essential being" and singular thing -- "Essential being" and form -- (...)
     
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  24.  19
    Benjamin Yelle (2014). Alienation, Deprivation, and the Well-Being of Persons. Utilitas 26 (4):367-384.
    While many theories of well-being are able to capture some of our central intuitions about well-being, e.g. avoiding alienation worries, they typically do so at the cost of not being able to capture others, e.g. explaining deprivation. However, both of these intuitions are important and any comprehensive theory of well-being ought to attempt to strike the best balance in responding to both concerns. In light of this, I develop and defend a theory of well-being which (...)
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  25.  42
    John Bishop (2007). How a Modest Fideism May Constrain Theistic Commitments: Exploring an Alternative to Classical Theism. Philosophia 35 (3-4):387-402.
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  26.  8
    Gabriel Ferreira da Silva (2015). “The Philosophical Thesis of the Identity of Thinking and Being is Just the Opposite of What It Seems to Be.” Kierkegaard on the Relations Between Being and Thought. Kierkegaard Studies Yearbook 20 (1):13-30.
    Kierkegaard is often regarded as an opponent of metaphysics per se. However, he not only implicitly espouses metaphysical positions, but also his understanding of existence rests upon an explicit metaphysical differentiation between being qua actuality and being qua thought, which results in a difference between actuality (Virkelighed) and reality (Realitet). I begin by analyzing an apparent contradiction between two of Kierkegaard’s statements on the relations between being and thought, which leads me both to inquire into that distinction (...)
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  27.  2
    Jean-Philippe Narboux (2010). Qua. Heidegger, Wittgenstein et le nivellement logique du sens. Les Etudes Philosophiques 94 (3):393.
    On se propose de montrer que l’écart entre les critiques heideggérienne et wittgensteinienne de l’adoption du point de vue logique sur le sens et l’écart entre leurs conceptions respectives de la sensibilité du sens au contexte deviennent visibles et intelligibles à partir du moment où ils sont rapportés l’un à l’autre. On cherchera la clé de ce double écart dans un désaccord fondamental des deux philosophes sur le sort qui peut et doit être fait à l’usage philosophique du petit mot (...)
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  28.  3
    Morten Tønnessen (2010). Steps to a Semiotics of Being. Biosemiotics 3 (3):375-392.
    The following points, which represent a path to a semiotics of being, are pertinent to various sub-fields at the conjunction of semiotics of nature (biosemiotics, ecosemiotics, zoosemiotics) and semiotics of culture—semioethics and existential semiotics included. 1) Semiotics of being entails inquiry at all levels of biological organization, albeit, wherever there are individuals, with emphasis on the living qua individuals (integrated biological individualism). 2) An Umwelt is the public aspect (cf. the Innenwelt, the private aspect) of a phenomenal/experienced world (...)
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  29.  53
    Marion Godman (2013). Psychiatric Disorders Qua Natural Kinds: The Case of the “Apathetic Children”. Biological Theory 7 (2):144-152.
    In this article I examine some of the issues involved in taking psychiatric disorders as natural kinds. I begin by introducing a permissive model of natural kind-hood that at least prima facie seems to allow psychiatric disorders to be natural kinds. The model, however, hinges on there in principle being some grounding that is shared by all members of a kind, which explain all or most of the additional shared projectible properties. This leads us to the following question: what (...)
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  30.  8
    Marvin Schiller (1969). On the Logic of Being a Democrat. Philosophy 44 (167):46 - 56.
    The central purpose of this paper is to sketch the logic of being a democrat. That is, what is involved in being a democrat will be defined and delineated. I shall proceed by first examining Richard Wollheim's alleged paradox of democratic theory. Wollheim's solution to the paradox will then be shown to be unsatisfactory. Next, the concept of being a democrat will be clarified. The stage will then be set for showing that Wollheim's alleged paradox of democratic (...)
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  31.  13
    Konrad Werner (2013). The Many Faces of Psychoontology. Axiomathes 23 (3):525-542.
    Psychoontology is a philosophical theory of the cognizing subject and various related matters. In this article. I present two approaches to the discipline—the first proposed by Jerzy Perzanowski, the second by Jesse Prinz and Yoram Hazony. I then undertake to bring these into unity using certain ideas from Husserl and Frege. Applying the functor qua, psychoontology can be described as a discipline concerned with: (a) the cognizing subject qua being—this leads to the question: what kind of being is (...)
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  32.  65
    Timothy Pawl (2015). Conciliar Christology and the Problem of Incompatible Predications. Scientia Et Fides 3 (2):85-106.
    In this article I canvas the options available to a proponent of the traditional doctrine of the incarnation against a charge of incoherence. In particular, I consider the charge of incoherence due to incompatible predications both being true of the same one person, the God-man Jesus Christ. For instance, one might think that any- thing divine has to have certain attributes – perhaps omnipotence, or impassibility. But, the charge continues, nothing human can be omnipotent or impassible. And so nothing (...)
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  33.  93
    Jiri Benovsky (2013). Experiencing Photographs Qua Photographs: What's so Special About Them? Contemporary Aesthetics.
    Merely rhetorically, and answering in the negative, Kendall Walton has asked: "Isn't photography just another method people have of making pictures, one that merely uses different tools and materials – cameras, photosensitive paper, darkroom equipment, rather than canvas, paint, and brushes? And don't the results differ only contingently and in degree, not fundamentally, from pictures of other kinds?" Contra Walton and others, I wish to defend in this article a resounding "Yes" as being the correct answer to these questions. (...)
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  34.  23
    Kenneth Einar Himma (2011). Explaining Why This Body Gives Rise to Me Qua Subject Instead of Someone Else : An Argument for Classical Substance Dualism. Religious Studies 47 (4):431 - 448.
    Since something cannot be conscious without being a conscious subject, a complete physicalist explanation of consciousness must resolve an issue first raised by Thomas Nagel, namely to explain why a particular mass of atoms that comprises my body gives rise to me as conscious subject, rather than someone else.In this essay, I describe a thought-experiment that suggests that physicalism lacks the resources to address Nagel's question and seems to pose a counter-example to any form of non-reductive physicalism relying on (...)
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  35. Jonathan Cohen (2010). It's Not Easy Being Green : Hardin and Color Relationalism. In Jonathan Cohen & Mohan Matthen (eds.), Color Ontology and Color Science. MIT Press
    But Hardin hasn’t contented himself with reframing traditional philosoph- ical issues about color in a way that is sensitive to relevant empirical con- straints. In addition, he has been a staunch defender of color eliminativism — the view that there are no colors, qua properties of tables, chairs, and other mind-external objects, and a vociferous critic of several varieties of re- alism about color that have been defended by others (e.g., [Hardin, 2003], [Hardin, 2005]). These other views include the so-called (...)
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  36. Brad Berman (forthcoming). Making the World Body Whole and Complete: Plato's Timaeus, 32c5-33b1. International Journal of the Platonic Tradition.
    Plato’s demiurge makes a series of questionable decisions in creating the world. Most notoriously, he endeavors to replicate, to the extent possible, some of the features that his model possesses just insofar as it is a Form. This has provoked the colorful complaint that the demiurge is as raving mad as a general contractor who constructs a house of vellum to better realize the architect’s vellum plans (Keyt 1971). The present paper considers the sanity of the demiurge’s reasoning in light (...)
     
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  37.  5
    Michael Hymers (1999). Being and Being True. Idealistic Studies 29 (1/2):33-51.
    Barry Allen, drawing on Wittgenstein's standard-metre example from Philosophical Investigations, argues there can be no determinate similarities or differences in the absence of a practice of measuring such similarities or differences. I contend that one can accept Allen's premises without accepting his conclusion if we draw a distinction between being and being true of the following sort: although it was not true, in the absence human or other epistemic practices, that water was H2O, nonetheless, before there were any (...)
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  38.  2
    Kenneth Einar Himma (2010). Explaining Why This Body Gives Rise to Me Qua Subject Instead of Someone Else: An Argument for Classical Substance Dualism: Kenneth Einar Himma. Religious Studies 47 (4):431-448.
    Since something cannot be conscious without being a conscious subject, a complete physicalist explanation of consciousness must resolve an issue first raised by Thomas Nagel, namely to explain why a particular mass of atoms that comprises my body gives rise to me as conscious subject, rather than someone else. In this essay, I describe a thought-experiment that suggests that physicalism lacks the resources to address Nagel's question and seems to pose a counter-example to any form of non-reductive physicalism relying (...)
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  39.  5
    Isabelle Mandrella (2008). Metaphysik als Supertranszendentalwissenschaft? Recherches de Theologie Et Philosophie Medievales 75 (1):161-193.
    In the history of metaphysics the position of John Duns Scotus is of major significance. Scotus argues that a univocal concept of being qua being serves as the subject of metaphysics. But the question remains whether this ought to be a concept of being which is so common that it even includes both real and mental being. Scotus himself opts for metaphysics as a real science by excluding the ens rationis from it. How did his pupils (...)
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  40. Barbara Applebaum (2011). Being White, Being Good: White Complicity, White Moral Responsibility, and Social Justice Pedagogy. Lexington Books.
    Being White, Being Good focuses on white complicity and white complicity pedagogy. It examines the shifts in our conceptualization of the subject, language and moral responsibility that are required for understanding white complicity and draws out implications for social justice pedagogy.
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  41. Ian Bell (2004). Metaphysics as an Aristotelian Science. Academia Verlag.
    The dissertation's primary task is to discern to what extent the investigations contained in Aristotle's Metaphysics conform to the model of science developed in the Posterior Analytics. It concludes that the Metaphysics substantially follows the model of the Analytics in studying the causes and attributes of a specific nature, although it makes significant departures especially in its conception of the principles of being and substance. ;Two introductory chapters discuss respectively Aristotle's conception of science in the Analytics and the problems (...)
     
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  42. Herbert Hochberg (1965). On Being and Being Presented. Philosophy of Science 32 (2):123-136.
    Some philosophers have claimed that one must be acquainted with the elements of one's ontology. Also, believing that substrata and universals are required in an adequate ontology, these philosophers have claimed acquaintance with such objects. This paper attempts to analyze what is involved in such claims and to argue that they result from a number of confusions. The paper deals largely with the claim that substrata, or bare particulars, are presented since numerical difference is a simple fact that is presented. (...)
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  43.  2
    Roberto Poli (2003). Formal Aspects of Reduplication. Logic and Logical Philosophy 2 (5):87-102.
    Aristotle’s presentation of ontology advanced at the beginning of the fourth book of Metaphysics is universally known: “there is a science which studies being qua being...”. Needless to say, this is a familiar sentence: unfortunately, it is also quite an odd one. Why Aristotle does not simply say that ontology is the theory of being? Is there any difference between ‘theory of being’ and ‘theory of being qua being’? In brief, the problem is to (...)
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  44.  11
    Richard M. Gale (2010). John Dewey's Quest for Unity: The Journey of a Promethean Mystic. Prometheus Books.
    Introduction -- Part I: Growth, inquiry, and unity -- Problems with inquiry -- Aesthetic inquiry -- Inquiry, inquiry, inquiry -- Why unification? -- Part II: The metaphysics of unity -- The quest for being QUA being -- Time and individuality -- The Humpty-Dumpty intuition -- The mystical.
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  45. Diego Marconi (2009). Being and Being Called. Journal of Philosophy 106 (3):113-136.
    What's the relation between being a P and being called 'P', for example, between being a cat and being called 'cat'? Surely something might be a cat without being called 'cat'; indeed, cats as such might not be called 'cats'. If the word 'cat' disappeared from the language, the event would not entail the disappearence of cats. What about the converse implication? Does being called 'cat' entail being a cat? It would seem so. (...)
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  46.  12
    Arkadiusz Chrudzimski (2007). Gegenstandstheorie und Theorie der Intentionalität bei Alexius Meinong. Springer.
    The thought of Alexius Meinong (1853–1920) has a distinguished position within the conceptual space of ontology. He was the first philosopher who tried systematically to develop a quasi-ontological discipline which was intended to be much more general than the metaphysics in the traditional sense. Metaphysics investigates being qua being; and this constitutes only a small part of the domain of the theory of objects (Gegenstandstheorie) as Meinong conceived of it. For – so reads one of Meinong’s most frequently (...)
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  47.  31
    Terrell Ward Bynum (2014). On the Possibility of Quantum Informational Structural Realism. Minds and Machines 24 (1):123-139.
    In The Philosophy of Information, Luciano Floridi presents an ontological theory of Being qua Being, which he calls “Informational Structural Realism”, a theory which applies, he says, to every possible world. He identifies primordial information (“dedomena”) as the foundation of any structure in any possible world. The present essay examines Floridi’s defense of that theory, as well as his refutation of “Digital Ontology” (which some people might confuse with his own). Then, using Floridi’s ontology as a starting point, (...)
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  48.  30
    Fabio Minazzi (2008). Preti's Philosophical Thought and His Contribution to A Priori Historization. Proceedings of the Xxii World Congress of Philosophy 30:31-45.
    TGiulio Preti, born in Pavia (Italy) in 1911 and dead in Djerba (Tunisia) in 1972, represents one of the most subtle Italian thinkers of the latter half of the twentieth century. After graduating in 1933 discussing a thesis about The Husserl’s historical significance, he connected more and more to the Antonio Banfi’s lesson of critical rationalism and he elected him as his master. Starting from Banfi’s The principles of a reason theory (1927), Preti studied in depth the program of historization (...)
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  49.  5
    Henry Veatch (1961). Matrix, Matter, and Method in Metaphysics. Review of Metaphysics 14 (4):581 - 600.
    Taking metaphysics in its aristotelian sense to mean the investigation of being qua being, The author contends that its "matrix" (its place of origin, Field of operations, And continuing and ultimate point of reference) is everyday life, Characterized by its practical or existential inescapability. He then examines the charge that the truths of metaphysics illegitimately claim to be both necessary and factual, And argues in response that the objection rests upon a confusion of the character of one's intentional (...)
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  50.  38
    Jaroslav Peregrin, Metaphysics as an Attempt to Have One's Cake and Eat It.
    Metaphysics is usually understood as the investigation of being qua being and of its ultimate categories. Given this characterization, it may be hard to grasp why anyone might wish to oppose metaphysics, why anyone might claim that metaphysics ”leads the philosopher into complete darkness” (Wittgenstein, 1958, p.18)? What could be so misleading about the investigation of the most abstract vestiges of being? One source of disparagement towards metaphysics, of course, stems from the relativist conviction that there is (...)
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