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

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  1. Jonathan Westphal (1996). Sources of Error in the Metaphysics of Time. Philosophical Investigations 19 (2):131-139.score: 120.0
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  2. Richard J. Westley (1964). "A Modern Introduction to Metaphysics: Readings From Classical and Contemporary Sources," Ed. D. A. Drennan. Modern Schoolman 41 (4):391-393.score: 120.0
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  3. Stefan Alexandru (2011). Aristotle's Metaphysics Lambda: Annotated Critical Edition Based Upon Systematic Investigation of Greek, Latin, Arabic and Hebrew Sources. Ekdoseis to Palimpsēston.score: 120.0
     
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  4. Michael J. B. Allen (1995). Plato's Third Eye: Studies in Marsilio Ficino's Metaphysics and its Sources. Variorum.score: 120.0
  5. Amos Bertolacci (2005). Ammonius and Al-Fārābī: The Sources of Avicenna's Concept of Metaphysics. Quaestio 5 (1):287-305.score: 120.0
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  6. Constance Blackwell (2009). Part Four: Sources of Cartesian Doubt. Aristotle's Perplexity Becomes Descartes's Doubt : Metaphysics 3, 1 and Methodical Doubt in Benito Pereira and René Descartes. [REVIEW] In Maia Neto, José Raimundo, Gianni Paganini & John Christian Laursen (eds.), Skepticism in the Modern Age: Building on the Work of Richard Popkin. Brill.score: 120.0
  7. Noel George Coley & Vance M. D. Hall (eds.) (1980). Darwin to Einstein: Primary Sources on Science and Belief. Longman in Association with Open University Press.score: 90.0
  8. Michael J. Loux (1998). Metaphysics: A Contemporary Introduction. Routledge.score: 66.0
    In this fully revised and updated version of the highly successful first edition, Michael J. Loux provides a fresh look at the central topics in metaphysics rendering this essential reading for anyone interested in metaphysics. Wherever possible, the author relates contemporary views to their classical sources in the history of philosophy.Some of the topics addressed include: the problem of universals; the nature of abstract entities; the problem of individuation; the nature of modality; identity through time; the nature (...)
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  9. Todd S. Mei (2009). Heidegger and the Appropriation of Metaphysics. Heythrop Journal 50 (2):257-270.score: 66.0
    Heidegger’s deconstruction of the history of Western metaphysics has been a major influence behind poststructural critiques of modernity as well as more apologetic attempts to maintain a dialogue with historical sources, such as Gadamer’s philosophical hermeneutics. This bifurcation has intensified the ambiguity of Heidegger’s project: was it an attempt to relinquish philosophical ties to the past or a call for a fundamental reinterpretation of them? In this article I argue the latter,focusing my analysis on Heidegger’s notions of appropriation (...)
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  10. William Desmond (1995). Being, Determination, and Dialectic: On the Sources of Metaphysical Thinking. Review of Metaphysics 48 (4):731 - 769.score: 66.0
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  11. Roger Ariew, John Cottingham & Tom Sorell (eds.) (1998). Descartes' Meditations: Background Source Materials. Cambridge University Press.score: 58.0
    No single text could be considered more important in the history of philosophy than Descartes' Meditations. This unique collection of background material to this magisterial philosophical text has been translated from the original French and Latin. The texts gathered here illustrate the kinds of principles, assumptions, and philosophical methods that were commonplace when Descartes was growing up. The selections are from: Francisco Sanches, Christopher Clavius, Pierre de la Ramee (Petrus Ramus), Francisco Suárez, Pierre Charron, Eustachius a Sancto Paulo, Scipion Dupleix, (...)
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  12. Mikel Burley (2006). Classical Samkhya and Yoga: An Indian Metaphysics of Experience. Routledge.score: 54.0
    Samkhya and Yoga are two of the oldest and most influential systems of classical Indian philosophy. This book provides a thorough analysis of the systems in order to fully understand Indian philosophy. Placing particular emphasis on the metaphysical schema which underlies both concepts, the author aptly develops a new interpretation of the standard views on Samkhya and Yoga. Drawing upon existing sources and using insights from both eastern and western philosophy and religious practice, this comprehensive interpretation is respectful to (...)
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  13. Helen Hattab (2007). Concurrence or Divergence? Reconciling Descartes's Physics with His Metaphysics. Journal of the History of Philosophy 45 (1):49-78.score: 54.0
    : This paper interprets Descartes's use of the Scholastic doctrine of divine concurrence in light of contemporaneous sources, and argues against two prevailing occasionalist interpretations. On the first occasionalist reading God's concurrence or cooperation with natural causes is always mediate (i.e., concurrence reduces to God's continual recreation of substances). The second reading restricts God's immediate concurrence to his co-action with minds. This paper shows that Descartes's metaphysical commitments do not necessitate either form of occasionalism, and that he is more (...)
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  14. Ilie pârvu (2001). “Mein Grundgedanke Ist...” The Structural Theory of Representation as the Metaphysics of Wittgenstein's Tractatus Logico-Philosophicus. Synthese 129 (2):259 - 274.score: 54.0
    This study aims to propose a rational reconstruction of the theory-core ofWittgenstein's Tractatus, in order to bring into prominence its theoreticaland philosophical sources, its epistemological nature and metaphysical significance.The main idea of my approach is that when we take due account of the scientific andphilosophical context of the Tractatus, we see that its central philosophicalinnovation is a new form of metaphysics, namely a structural theory of representation.``I am not interested in constructing a building,so much as in having a (...)
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  15. Leon J. Niemoczynski (2012). The One, the Many, and the Trinity: Joseph A. Bracken and the Challenge of Process Metaphysics. [REVIEW] American Journal of Theology and Philosophy 33 (3):277-281.score: 54.0
    Process metaphysics has had a more limited impact in Roman Catholic theology than it has had in Protestant theology. In The One, the Many, and the Trinity, Marc Pugliese traces the development of Roman Catholic theology synthesized with process theology as it is found in the thought of Joseph A. Bracken, S. J. As the title indicates, Bracken’s process perspective concerning the Trinity is the main focus of the book. The One, the Many, and the Trinity consists of four (...)
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  16. Alistair Welchman (2009). Deleuze's Post-Critical Metaphysics. Symposium: The Canadian Journal of Continental Philosophy 13 (2):25-54.score: 54.0
    Badiou claims Deleuze’s thinking is pre-critical metaphysics that can-not be understood in relation to Kant. I argue that Deleuze is indeed a metaphysical thinker, but precisely because he is a kind of Kantian. Badiou is right that Deleuze rejects the overwhelmingly epistemic problems of critical thought in its canonical sense, but he is wrong to claim that Deleuze completely rejects Kant. Instead, Deleuze is interested in developing a metaphysics that prolongs Kant’s conception of a productive synthesis irreducible to (...)
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  17. William Desmond (2005). Is There Metaphysics After Critique? International Philosophical Quarterly 45 (2):221-241.score: 54.0
    This paper offers two related refl ections on the questions of metaphysics after critique. The first is an analysis of the project of critique since Kant and its influence on the disputed status of metaphysics. It explores the theoretical and practical aspects of this by claiming that an understanding of thinking as negativity, whether in Hegelian form as determinate negation or in more radical deconstructive forms, lies at the heart of this disputed status. Not least, the relation of (...)
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  18. Murray Skees (2009). The Lex Permissiva and the Source of Natural Right in Kant's Metaphysics of Morals and Fichte's Foundations of Natural Right. International Philosophical Quarterly 49 (3):375-398.score: 54.0
    This article argues that Fichte is correct in claiming, as he does in the Foundations of Natural Right, that a derivation of the law of right from the moral law is impossible because the former relies on lex permissiva. I focus on Kant’s deduction of the concept of merely intelligible possession in the Metaphysics of Morals precisely because Kant attempts what Fichte says is not possible. By illustrating the problems involved in the concept of the lex permissiva, one is (...)
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  19. William R. Woodward (2010). Hermann Lotze's Gestalt Metaphysics in Light of the Schelling and Hegel Renaissance (1838–1841). Idealistic Studies 40 (1/2):163-188.score: 54.0
    Situating Lotze in the School of Speculative Theology, I use debates about Schelling’s critique of Hegel—then and now—to understand Lotze’s critique of Hegel. Lotze’s early metaphysics seems to employ a version of Hegel’s dialectical analysis of being, phenomena, and mind emphasizing “the interconnection of things.” One can equally argue that he proceeds in an analytic style of reviewing and testing alternative theories. My tentative conclusion is that he assumes the existence of reality (the Absolute) like Schelling, and makes cognition (...)
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  20. Paweł Mazanka (2008). Three Philosophical Sources of Contemporary Secularism in European Culture. Proceedings of the Xxii World Congress of Philosophy 45:213-219.score: 54.0
    The contemporary secularism is found to be a philosophy of life “as if there were no God” or a kind of ideology, which demands an absolute autonomy of human being to shape his destination. In the philosophy of Descartes at least three sources of secularism could be found: his theory of cognition which resulted in developing other than the classical concept of truth and rationality; his metaphysics; his arguments for the existence of God and in his concept of (...)
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  21. Sorin Baiasu, Howard Williams & Sami Pihlstrom (eds.) (2011). Politics and Metaphysics in Kant. University of Wales Press.score: 54.0
    The past three decades have witnessed the emergence, at the forefront of political thought, of several Kantian theories. Both the critical reaction to consequentialism inspired by Rawlsian constructivism and the universalism of more recent theories informed by Habermasian discourse ethics trace their main sources of inspiration back to Kant's writings. Yet much of what is Kantian in contemporary theory is formulated with more or less strict caveats concerning Kant's metaphysics. These range from radical claims that theories of justice (...)
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  22. Steve Stewart-Williams (2005). Innate Ideas as a Naturalistic Source of Metaphysical Knowledge. Biology and Philosophy 20 (4):791-814.score: 52.0
    This article starts from the assumption that there are various innate contributions to our view of the world and explores the epistemological implications that follow from this. Specifically, it explores the idea that if certain components of our worldview have an evolutionary origin, this implies that these aspects accurately depict the world. The simple version of the argument for this conclusion is that if an aspect of mind is innate, it must be useful, and the most parsimonious explanation for its (...)
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  23. S. Maxcy (2006). The Metaphysical Sources of a Pragmatic Artistic Leadership. In Eugénie Angèle Samier & Richard J. Bates (eds.), Aesthetic Dimensions of Educational Administration & Leadership. Routledge. 3--17.score: 50.0
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  24. Jose Luis Bermudez (2001). The Sources of Self-Consciousness. Proceedings of the Aristotelian Society 102 (1):87-107.score: 48.0
    This paper explores the relation between two ways of thinking about the sources of self-consciousness. We can think about the sources of self-consciousness either in genetic terms (as the origins or precursors of self-conscious thoughts) or in epistemic terms (as the grounds of self-conscious judgements). Using Christopher Peacocke's account of self-conscious judgements in Being Known as a foil, this paper brings out some important ways in which we need to draw upon the sources of self-consciousness in the (...)
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  25. J. D. Trout (2001). Metaphysics, Method, and the Mouth: Philosophical Lessons of Speech Perception. Philosophical Psychology 14 (3):261-291.score: 48.0
    This paper advances a novel argument that speech perception is a complex system best understood nonindividualistically and therefore that individualism fails as a general philosophical program for understanding cognition. The argument proceeds in four steps. First, I describe a "replaceability strategy", commonly deployed by individualists, in which one imagines replacing an object with an appropriate surrogate. This strategy conveys the appearance that relata can be substituted without changing the laws that hold within the domain. Second, I advance a "counterfactual test" (...)
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  26. Stephen Blaha (2010). The Standard Model's Form Derived From Operator Logic, Superluminal Transformations and Gl(16). Pingree-Hill Pub..score: 48.0
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  27. Pietro Gori (2009). The Usefulness of Substances. Knowledge, Science and Metaphysics in Nietzsche and Mach. Nietzsche Studien 38:111-155.score: 42.0
    In this paper I discuss the role played by Ernst Mach on Nietzsche’s thought. Starting from the contents of his Beiträge zur Analyse der Empfindungen, I’ll show the close similarities between their view on both human knowledge and the scientific world description. In his writing on science Nietzsche shares Mach’s critique to the 19th century mechanism and its metaphysical ground, as much as his way of defining the substantial notions such as matter, ego and free will. Moreover, my investigation will (...)
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  28. Barry Smith & Achille C. Varzi (2001). Environmental Metaphysics. In Metaphysics in the Post-Metaphysical Age. Proceedings of the 22nd International Wittgenstein-Symposium. öbv&hpt.score: 42.0
    We propose the beginnings of a general theory of environments, of the parts or regions of space in which organisms live and move. We draw on two sources: on the one hand on recent work on the ontology of space; and on the other hand on work by ecological scientists on concepts such as territory, habitat, and niche. An environment is in first approximation a volume of space; it is a specific habitat, location, or site that is suitable or (...)
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  29. Chad Carlson (2013). Exploring the Depths of Play: Re-Calibrating Metaphysical Descriptions and Re-Conceptualizing Sources of Value. Sport, Ethics and Philosophy 7 (3):342 - 355.score: 42.0
    This paper has two main parts to it. First, it is an attempt to clarify certain metaphysical issues regarding play. Play scholars from any number of academic disciplines have created a vast body of literature on the topic that seems overwhelming. Therefore, I offer descriptions of four characteristics of play that seem most experientially prominent and most indicative of the many play descriptors that previous authors have used. Second, I make axiological claims that follow from the metaphysical descriptions. I argue (...)
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  30. Alvin Plantinga (2003). Essays in the Metaphysics of Modality. Oxford University Press.score: 38.0
    Perhaps no one has done more in the last 30 years to advance thinking in the metaphysics of modality than has Alvin Plantinga. Collected here are some of his most important essays on this influential subject. Dating back from the late 1960's to the present, they chronicle the development of Plantinga's thoughts about some of the most fundamental issues in metaphysics: what is the nature of abstract objects like possible worlds, properties, propositions, and such phenomena? Are there possible (...)
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  31. Nicholas Rescher (2000). Nature and Understanding: The Metaphysics and Method of Science. Oxford University Press.score: 38.0
    Exploring the central ideas of traditional metaphysics--such as the simplicity of nature, its comprehensibility, or its systematic integrity--this book analyzes looking at such notions from a scientific point of view. It seeks to describe in a clear, accessible manner the metaphysical situation that characterizes the process of inquiry in natural science, aiming to shed light on reality by examining the modus operandi of natural science itself and focusing as much on its findings as on its conceptual and methodological presuppositions. (...)
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  32. Arthur Gibson (2003). Metaphysics and Transcendence. Routledge.score: 38.0
    Metaphysics and Transcendence takes up this story for the future. Arthur Gibson presents a new metaphysics with a genealogy based on counter-intuition and locates counter-intuition and complexity at the foundations of truth. Having devised fresh concepts on the basis of the new frontiers of science and philosophy, the author presents original explanations of transcendence arguing that just as we need revolutionary and original ways of depicting the physical world, so it is with such topics as God, (...)
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  33. Jonathan Kvanvig (2007). Propositionalism and the Metaphysics of Experience. Philosophical Issues 17 (1):165–178.score: 36.0
    The view I've been defending in the theory of justification I have termed ‘propositionalism’. It counsels beginning inquiry into the nature of justification by adopting a particular form of evidentialism, according to which the first task is to describe the abstract relation of evidencing that holds between propositional contents. Such an approach has a variety of implications for the theory of justification itself, and many of the motivations for the view are of a standard internalist variety. Some of these motivations (...)
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  34. Gail Fine (ed.) (1999). Plato, Volume 1: Metaphysics and Epistemology. Oxford University Press.score: 36.0
    The aim of the series is to bring together important recent writing in major areas of philosophical inquiry, selected from a variety of sources. The editor of each volume contributes an introductory essay on the items chosen and on the questions with which they deal. A selective bibliography is appended as a guide to further reading.
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  35. Abraham Stone (2010). On the Sources and Implications of Carnap's Der Raum. Studies in History and Philosophy of Science Part A 41 (1):65-74.score: 36.0
    Der Raum marks a transitional stage in Carnap’s thought, and therefore has both negative and positive implications for his further development. On the one hand, he is here largely a follower of Husserl, and a correct understanding of that background is important if one wants to understand what it is that he later rejects as “metaphysics.” On the other hand, he has already broken with Husserl in certain ways, in part following other authors. His use of Hans Driesch’s Ordnungslehre, (...)
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  36. Mauricio Beuchot & John Deely (1995). Common Sources for the Semiotic of Charles Peirce and John Poinsot. Review of Metaphysics 48 (3):539 - 566.score: 36.0
  37. Nathan Rotenstreich (1963). On the Ecstatic Sources of the Concept of "Alienation". Review of Metaphysics 16 (3):550 - 555.score: 36.0
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  38. Paul Moyaert (2013). The Death Drive and the Nucleus of the Ego: An Introduction to Freudian Metaphysics. Southern Journal of Philosophy 51 (S1):94-119.score: 36.0
    Bergson argues in his Creative Evolution that life has to be defined as an élan vital, that is, as a driving force that presses forward incessantly, overcoming obstacles to its progress and exploding in a variety of directions at once. In Beyond the Pleasure Principle, Freud elaborates a critique of such a vitalistic notion of the drives. For him, the drives are not only sources of excitation, but also forces that resist change and that cause the body's movements and (...)
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  39. George Boys-Stones (2012). Harpocration of Argos: Etymology and Metaphysics in the Platonist Revival. Journal of Hellenic Studies 132 (1):1-6.score: 36.0
    This paper shows that our principal ancient source for the metaphysical views of the second-century Platonist Harpocration of Argos drew on his interpretation of Plato's Cratylus. This is important because there is no other evidence of the Cratylus being read for its metaphysical content until Proclus, 300 years later. It also changes our understanding of Harpocration: he is generally supposed to share the metaphysical views of Numenius, but his exegesis of the Cratylus reveals him to be a faithful student of (...)
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  40. L. W. Colter (1998). The Sources of Normativity. Review of Metaphysics 51 (4):940-941.score: 36.0
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  41. Chauncey Maher (2012). Kriegel, Uriah. The Sources of Intentionality. Review of Metaphysics 66 (1):153-154.score: 36.0
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  42. Michael Tkacz (2003). Byzantine Philosophy and its Ancient Sources. Review of Metaphysics 57 (2):420-421.score: 36.0
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  43. R. J. B. (1962). Bibliographic Sources of Existential Thought. Review of Metaphysics 15 (3):531-531.score: 36.0
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  44. Lawrence Dewan (1999). Boland, Vivian. Ideas in God According to Saint Thomas Aquinas: Sources and Synthesis. Review of Metaphysics 53 (2):429-430.score: 36.0
  45. W. A. J. (1970). The Sources of Existentialism as Philosophy. Review of Metaphysics 23 (3):573-573.score: 36.0
  46. R. H. K. (1962). On the Sources of Knowledge and Ignorance, From Proceedings of the British Academy, Vol. XLVI. Review of Metaphysics 15 (4):678-678.score: 36.0
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  47. George A. Blair (1959). Change and Its Sources. Review of Metaphysics 12 (3):333 - 351.score: 36.0
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  48. Abraham Edel (1960). Science and Value: Some Reflections on Pepper's "The Sources of Value". Review of Metaphysics 14 (1):134 - 158.score: 36.0
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  49. R. D. G. (1959). Aux Sources de l'Existentialisme Chrétien. Review of Metaphysics 12 (3):490-490.score: 36.0
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