Search results for 'Metaphysics History' (try it on Scholar)

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  1.  19
    Najeeb Awad (2011). Time/History, Self-Disclosure and Anticipation: Pannenberg, Heidegger and the Question of Metaphysics. Sophia 50 (1):113-133.
    This essay examines Wolfhart Pannenberg’s defense of metaphysics’ foundational importance for philosophy and theology. Among all the modern philosophers whose claims Pannenberg challenges, Martin Heidegger’s discourse against Western metaphysics receives the major portion of criticism. The first thing one concludes from this criticism is an affirmation of a wide intellectual gap that separates Pannenberg’s thought from Heidegger’s, as if each stands at the very opposite corner of the other’s school of thought. The questions this essay tackles are: is (...)
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  2. Peter D. Fenves (1991). A Peculiar Fate: Metaphysics and World-History in Kant. Cornell University Press.
     
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  3. Wouter Goris (2004). The Scattered Field: History of Metaphysics in the Postmetaphysical Era: Inaugural Address at the Free University of Amsterdam on January 16, 2004. Peeters.
     
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  4.  31
    Kris Mcdaniel (2014). Metaphysics, History, Phenomenology. Res Philosophica 91 (3):339-365.
    There are three interconnected goals of this paper. The first is to articulate and motivate a view of the methodology for doing metaphysics that is broadly phenomenological in the sense of Husserl circa the Logical Investigations. The second is to articulate an argument for the importance of studying the history of philosophy when doing metaphysics that is in accordance with this methodology. The third is to confront this methodology with a series of objections and determine how well (...)
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  5. C. K. Grant (1950). Professor Collingwood's Conception of the Relation Between Metaphysics and History and its Consequences for the Theory of Truth.
     
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  6.  9
    Kent Reames (1999). Metaphysics, History, and Rational Justification: A Maclntyrean Response to Franklin Gamwell's Critique. Journal of Religious Ethics 27 (2):257 - 281.
    This article addresses Franklin Gamwell's critique of Alasdair MacIntyre's account of the nature of rational justification. I argue that MacIntyreans have good reasons to take seriously Gamwell's critique, and thus to reformulate MacIntyre's position to make clear that that position does not rest on a denial of all a priori claims. The author outlines such a reformulation, drawing heavily on MacIntyre's account (in his 1990 Aquinas Lecture) of the place of a priori claims within the development of rational traditions of (...)
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  7. Pietro Gori (2009). “Sounding Out Idols”: Knowledge, History and Metaphysics in Human, All Too Human and Twilight of the Idols. In Volker Gerhard & Renate Reschke (eds.), Nietzscheforschung, vol. 16.
    Twilight of the Idols has a main role in Nietzsche’s work, since it represents the opening writing of his project of Transvaluation of all values. The task of this essay is sounding out idols, i.e. to disclose their lack of content, their being hollow. The theme of eternal idols is in this work strictly related to the idea of a ‘true’ world and, consequently, a study on this latter notion can contribute to a better comprehension of what does that emptiness (...)
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  8.  50
    Brad S. Gregory (2008). No Room for God? History, Science, Metaphysics, and the Study of Religion. History and Theory 47 (4):495 - 519.
    Intellectual history, philosophy, and science’s own self-understanding undermine the claim that science entails or need even tend toward atheism. By definition a radically transcendent creator-God is inaccessible to empirical investigation. Denials of the possibility or actual occurrence of miracles depend not on science itself, but on naturalist assumptions that derive originally from a univocal metaphysics with its historical roots in medieval nominalism, which in turn have deeply influenced philosophy and science since the seventeenth century. The metaphysical postulate of (...)
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  9. Kent Reames (1998). Metaphysics, History, and Moral Philosophy: The Centrality of the 1990 Aquinas Lecture to Macintyre's Argument for Thomism. The Thomist 62 (3):419-443.
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  10.  2
    Kent Reames (1999). Metaphysics, History, And Rational Justification A MacIntyrean Response to Franklin Gamwell's Critique. Journal of Religious Ethics 27 (2):257-281.
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  11.  7
    Guido Vanheeswicjk (1998). Collingwood and A.N. Whitehead on Metaphysics, History, and Cosmology. Process Studies 27 (3-4):215-236.
  12. Roger Hancock (1967). Metaphysics, History Of. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 5--289.
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  13. R. G. Guido Vanheeswicjk (1998). Collingwood and A.N. Whitehead on Metaphysics, History, and Cosmology. Process Studies 27 (3/4):215-236.
  14. A. Pintorramos (1985). Metaphysics, History, and Anthropology-the Foundation of Philosophical Anthropology. Pensamiento 41 (161):3-36.
     
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  15.  16
    Shannon Kincaid (2006). The Task of Criticism: Essays on Philosophy, History, and Community, And: The Active Life: Miller's Metaphysics of Democracy. Transactions of the Charles S. Peirce Society 42 (2):289-296.
    Joseph P. Fell, Vincent Colapietro, and Michael J. McGandy, eds., The Task of Criticism: Essays on Philosophy, History, and Community , ; and Michael J. McGandy, The Active Life: Miller's Metaphysics of Democracy.
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  16.  12
    Ian Hunter (2005). The State of History and the Empire of Metaphysics. History and Theory 44 (2):289–303.
    One of the curious things about this challenging book is that its ostensible subject— the Saxon medical and political scientist Hermann Conring (1606–1681)— is not mentioned in the title. Constantin Fasolt argues that we cannot know what Conring really thought or meant in his writings, which means that his topic cannot be Conring as such and must instead be that which occludes our knowledge of him, the titular limits of history. Given that we do in fact learn a (...)
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  17.  12
    Wayne J. Hankey (2004). Why Heidegger's “History” of Metaphysics is Dead. American Catholic Philosophical Quarterly 78 (3):425-443.
    I outline features of the emerging consensus that philosophy has now liberated itself from the horizon of onto-theology with respect to the history of metaphysics. I draw on Jean-Marc Narbonne, Hénologie, Ontologie et Ereignis (Plotin-Proclus-Heidegger), conferences presented at La métaphysique: son histoire, sa critique, ses enjeux held at Laval University in 1998, and other recent work, showingwhy Heidegger’s horizon does not encompass ancient or medieval Platonic or Aristotelian philosophy. Noting that both French Neoplatonic studies after Bréhier and Heidegger (...)
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  18.  2
    Frédéric Tremblay (2007). The Structure of Being in Aristotle's Metaphysics Jiyuan Yu The New Synthese Historical Library: Texts and Studies in the History of Philosophy, Vol. 52 Dordrecht: Kluwer Academic Publishers, 2003, Xx + 238 Pages. [REVIEW] Dialogue 46 (2):386-388.
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  19. Robert Sonné Cohen, Marx W. Wartofsky & Benjamin Nelson (1984). Methodology, Metaphysics, and the History of Science in Memory of Benjamin Nelson.
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  20. Georg Wilhelm Friedrich Hegel (ed.) (1977). The Static & the Dynamic Philosophy of History & the Metaphysics of Reason: Georg Wilhelm Friedrich Hegel. American Classical College Press.
  21.  52
    Rachel Barney (2012). History and Dialectic (Metaphysics A 3, 983a24-4b8). In Carlos Steel (ed.), Aristotle's Metaphysics Alpha (Symposium Aristotelicum XVIII). Oxford University Press 66-104.
  22. Ian Hunter, Global Justice and Regional Metaphysics: On the Critical History of the Law of Nature and Nations.
    Early modern natural law and the law of nations has been criticised for the Eurocentric character of its conception of law and justice, which has been in turn linked to its role in providing an ideological justification for European imperialism and colonialism. In questioning this account, the present chapter begins by noting that this historical critique presumes that a non-Eurocentric conception of law and justice was in principle available to the early moderns, which they culpably ignored for ideological reasons. If (...)
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  23.  20
    Claire Colebrook (1997). Feminist Philosophy and the Philosophy of Feminism: Irigaray and the History of Western Metaphysics. Hypatia 12 (1):79 - 98.
    Irigaray demonstrates that metaphysics depends upon the specific negation and exclusion of the female body. Readings of Irigaray's Speculum of the Other Woman tend to highlight the status of this excluded materiality: is there an essential female body which precedes negation or is the feminine only an effect of exclusion? I approach Irigaray's work by way of another question: is it possible to move beyond a feminist critique of metaphysics and towards a feminist philosophy?
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  24.  22
    Jordi Cat (2012). Into the 'Regions of Physical and Metaphysical Chaos': Maxwell's Scientific Metaphysics and Natural Philosophy of Action (Agency, Determinacy and Necessity From Theology, Moral Philosophy and History to Mathematics, Theory and Experiment). Studies in History and Philosophy of Science Part A 43 (1):91-104.
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  25.  6
    Karl Ameriks (2015). Kantian Metaphysics: A Personal History of its Recent Return. In Andreas Speer, Wolfram Hogrebe & Markus Gabriel (eds.), Das Neue Bedürfnis Nach Metaphysik / the New Desire for Metaphysics. De Gruyter 79-86.
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  26. Victorino Tejera (1996). American Modern: The Path Not Taken: Aesthetics, Metaphysics, and Intellectual History in Classic American Philosophy. Rowman & Littlefield Publishers.
    Written in the American tradition, American Modern: The Path Not Taken describes how four major American thinkers practiced philosophy non-reductively by incorporating the arts and other human activities. Tejera provides a detailed analysis of Peirce, Dewey, Santayana, and Buchler, showing that the importance they placed on the human can cure what is missing in recent philosophy. American Modern will interest philosophers, historians of philosophy, and scholars of American intellectual history.
     
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  27.  5
    David Sobrevilla (1989). The Metaphysics of Floating. Studies in the History of Aesthetics. Philosophy and History 22 (1):46-48.
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  28.  9
    Raymun Festin (2005). At the Crossroads of Historiography and Metaphysics of History. Idealistic Studies 35 (1):35-47.
    Gadamer profoundly appreciates Collingwood’s Logic of Question and Answer (LQA). But while he grants its innovative serviceability, he contends that it has not been fully developed, and that its function in historical re-enactment is an exercise in historicism. Attempts have been made to defend Collingwood from Gadamer’s charge of historicism. But they have not documented the source ofGadamer’s alleged misunderstanding of Collingwood. This article will do the task. I will argue that Gadamer came up with a wrong conclusion about Collingwood’s (...)
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  29.  9
    Mark Jordan (1983). History in the Language of Metaphysics. Review of Metaphysics 36 (4):849 - 866.
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  30.  9
    James Collins (1949). History in the Service of Metaphysics. Review of Metaphysics 2 (8):105 - 125.
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  31.  4
    Joseph M. Knippenberg (1993). Peculiar Fate: Metaphysics and World-History in Kant. Journal of the History of Philosophy 31 (4):638-639.
  32.  9
    Charles Hartshorne (1954). Russian Metaphysics: Some Reactions to Zenkovsky's History. Review of Metaphysics 8 (1):61 - 78.
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  33.  3
    Achim Engstler (1986). In Search of the One. Collected Essays on the History of the Problems of Metaphysics. Philosophy and History 19 (2):129-130.
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  34.  6
    Wilbur M. Urban (1950). Metaphysics and History. Review of Metaphysics 3 (3):263 - 299.
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  35.  6
    Harald Holz (1975). The Metaphysics of the One in Nicholas of Cusa. Its Position in the History of Philosophical Ideas and its Systematic Significance. Philosophy and History 8 (1):16-19.
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  36.  5
    Achim Engstler (1986). Dialectics of Time. Investigations on Hegel's Metaphysics of World History. Philosophy and History 19 (2):100-103.
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  37. Pe Corcoran (1989). Historical Endings-Waiting with Godot+ Philosophy and Metaphysics of History. History of European Ideas 11:331-349.
     
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  38. Eccy de Jonge (2006). The Place of History in Spinoza's Metaphysics. In A. L. Macfie (ed.), The Philosophy of History: Talks Given at the Institute of Historical Research, London, 2000-2006. Palgrave Macmillan
  39. A. R. J. Fisher (2015). David Lewis, Donald C. Williams, and the History of Metaphysics in the Twentieth Century. Journal of the American Philosophical Association 1:3--22.
    ABSTRACT ABSTRACT: The revival of analytic metaphysics in the latter half of the twentieth century is typically understood as a consequence of the critiques of logical positivism, Quine’s naturalization of ontology, Kripke’s Naming and Necessity, clarifications of modal notions in logic, and the theoretical exploitation of possible worlds. However, this explanation overlooks the work of metaphysicians at the height of positivism and linguisticism that affected metaphysics of the late twentieth century. Donald C. Williams is one such (...)
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  40. Manfred Kuehn (2010). Kant's Metaphysics of Morals: The History and Significance of its Deferral. In Lara Denis (ed.), Kant's Metaphysics of Morals: A Critical Guide. Cambridge University Press
     
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  41.  19
    A. W. Moore (2012). The Evolution of Modern Metaphysics: Making Sense of Things. Cambridge University Press.
    This book charts the evolution of metaphysics since Descartes, providing an unusually wide-ranging history that includes both analytic and non-analytic schools of thought.
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  42.  10
    Edward Slowik, A Pre-History of Quantum Gravity: The Seventeenth Century Legacy and the Deep Metaphysics of Space Beyond Substantivalism and Relationism.
    This essay demonstrates the inadequacy of contemporary substantivalist and relationist interpretations of quantum gravity hypotheses via an historical investigation of the debate on the underlying ontology of space in the seventeenth century. Viewed in the proper context, there are crucial similarities between seventeenth century theories of space and contemporary work on the ontological foundations of spacetime theories, and these similarities challenge the utility of the substantival/relational dichotomy by revealing a host of underlying conceptual issues that do not naturally align with (...)
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  43.  79
    George Di Giovanni (1996). Metaphysics and History in Hegel. Philosophy of the Social Sciences 26 (1):124-132.
  44.  6
    Wayne Hankey (1998). From Metaphysics to History, From Exodus to Neoplatonism, From Scholasticism to Pluralism: The Fate of Gilsonian Thomism in English-Speaking North America. Dionysius 16:157.
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  45.  13
    David Bentley Hart (2011). Notes on the Concept of the Infinite in the History of Western Metaphysics. In Michał Heller & W. H. Woodin (eds.), Infinity: New Research Frontiers. Cambridge University Press
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  46. Sonu Shamdasani (2005). Part 1. James and the History of Psychology. Metaphysics and Consciousness in James's Varieties : A Centenary Lecture / Eugene Taylor ; Psychologies as Ontology-Making Practices : William James and the Pluralities of Psychological Experience. In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge
     
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  47.  7
    Philip Hefner (1977). To What Extent Can Science Replace Metaphysics? Reflecting with Ralph Wendell Burhoe on the "Lord of History". Zygon 12 (1):88-104.
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  48. David Michael Levin (1993). Decline and Fall: Ocularcentrism in Heidegger's Reading of the History of Metaphysics. In David Kleinberg-Levin (ed.), Modernity and the Hegemony of Vision. The University of California Press
     
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  49.  6
    Anton-Hermann Chroust (1945). The Metaphysics of Time and History in Early Christian Thought. New Scholasticism 19 (4):322-352.
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  50.  18
    Raul Corazzon, Martin Heidegger on the History of Metaphysics as Ontotheology.
    "Heidegger's way of understanding the originary phenomenon of truth is to "make clear the mode of being of the cognition itself." His starting point is a proposition that is not based on intuition. Someone says with his or her back to the wall: this picture hangs askew. The proposition embodies the claim to have discovered the picture (as a being) in the "how" (the mode) of its being. The proposition displays this "how" of being in language. In the attempt to (...)
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