Search results for 'Nonbeing' (try it on Scholar)

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  1. Dale Jacquette (1995). Meinong's Concept of Implexive Being and Nonbeing. Grazer Philosophische Studien 50:233-271.score: 18.0
    Meinong introduces the concept of implexive being and nonbeing to explain the metaphysics of universals, and as a contribution to the theory of reference and perception. Meinong accounts for Aristotle's doctrine of the inherence of secondary substances in primary substances in object theory terms as the implection of incomplete universals in complete existent or subsistent objects. The derivative notion of implexive so-being is developed by Meinong to advance an intuitive modal semantics that admits degrees of possibility. A set theoretical (...)
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  2. Roderick M. Chisholm (1973). Beyond Being and Nonbeing. Philosophical Studies 24 (4):245 - 257.score: 15.0
  3. Richard E. Aquila (1977). Two Problems of Being and Nonbeing in Sartre's Being and Nothingness. Philosophy and Phenomenological Research 38 (2):167-186.score: 15.0
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  4. William H. Hanson (2006). The Paradox of Nonbeing. Grazer Philosophische Studien 73 (1):205-219.score: 15.0
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  5. John F. Wippel (1985). Thomas Aquinas on the Distinction and Derivation of the Many From the One: A Dialectic Between Being and Nonbeing. Review of Metaphysics 38 (3):563 - 590.score: 15.0
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  6. Chung-Ying Cheng (2009). Li and Qi in the Yijing: A Reconsideration of Being and Nonbeing in Chinese Philosophy. Journal of Chinese Philosophy 36 (s1):73-100.score: 15.0
  7. Graham Priest (2011). Against Against Nonbeing. Review of Symbolic Logic 4 (2):237-253.score: 15.0
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  8. David H. Carey (2001). The Ways of Naysaying: No, Not, Nothing, and Nonbeing (Review). Philosophy and Literature 25 (2):350-353.score: 15.0
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  9. Lewis R. Gordon (2005). Through the Zone of Nonbeing A Reading of Black Skin, White Masks in Celebration of Fanon's Eightieth Birthday. Clr James Journal 11 (1):1-43.score: 15.0
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  10. Wallace W. Robbins (1970). The Theological Values of Life and Nonbeing. Zygon 5 (4):339-352.score: 15.0
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  11. Eva Brann (2001). The Ways of Naysaying: No, Not, Nothing, and Nonbeing. Rowman & Littlefield Publishers.score: 15.0
    Eva Brann explores nothingness in the third book of her trilogy, which has treated imagination, time and now naysaying.
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  12. Lewis R. Gordon (2009). Through the Twilight Zone of Nonbeing. In Noël Carroll & Lester H. Hunt (eds.), Philosophy in the Twilight Zone. Wiley-Blackwell.score: 15.0
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  13. Matt Lee (2001). Eva Brann, The Ways of Naysaying-No, Not, Nothing and Nonbeing Reviewed By. Philosophy in Review 21 (6):402-404.score: 15.0
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  14. Keith Lehrer (1985/86). Reid on Conception and Nonbeing. Grazer Philosophische Studien 25:573-583.score: 15.0
    On Thomas Reid's 18thC theory of psychology and ontology, our conception of primary qualities was original and our conception of secondary qualities was acquired. The conception of both was a response to sensations. In the Inquiry Reid insisted that our original conceptions were automatic and irresistible, while in the Essays he insisted that our conception of general attributes arises from a two step process of abstraction and generalization. These doctrines are rendered consistent by a distinction between particular attributes, which exist (...)
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  15. Robert Pippin (2004). Critical Inquiryand Critical Theory: A Short History of Nonbeing. Critical Inquiry 30 (2):424-428.score: 15.0
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  16. Richard Gale (1976). Problems of Negation and Nonbeing,'. American Philosophical Quarterly Monograph 10:1-116.score: 15.0
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  17. Ray L. Hart (1998). God and Creature in the Eternity and Time of Nonbeing (or Nothing): Afterthinking Meister Eckhart. In Orrin F. Summerell (ed.), The Otherness of God. University Press of Virginia.score: 15.0
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  18. Liu Kangde & Yu Peng (1987). Brief Survey of the Differences Within the Nonbeing Faction of the School of Metaphysics. Contemporary Chinese Thought 19 (1):72-87.score: 15.0
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  19. Kd Liu & Y. U. P. (1987). Brief Survey of the Differences Within the Nonbeing Faction of the School of Metaphysics+ Xuanxue in the Wei-Jin-Period. Chinese Studies in Philosophy 19 (1):72-87.score: 15.0
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  20. John MacPartland (1949). Communism and the Cult of Nonbeing. Modern Schoolman 26 (4):337-340.score: 15.0
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  21. James T. Reagan (1965). Being and Nonbeing in Plato's "Sophist". Modern Schoolman 42 (3):305-314.score: 15.0
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  22. Martin Kavka (2004). Jewish Messianism and the History of Philosophy. Cambridge University Press.score: 9.0
    Jewish Messianism and the History of Philosophy contests the ancient opposition between Athens and Jerusalem by retrieval of the concept of meontology - the doctrine of nonbeing - in one strand of the Jewish philosophical and theological tradition. This book offers new readings of important figures in contemporary Continental philosophy, critiquing arguments about the role of lived religion in the thought of Jacques Derrida, the role of Greek philosophy in the thought of Emmanuel Levinas, and the ethical import of (...)
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  23. Gloria Wasserman (2006). Thomas Aquinas on Truths About Nonbeings. Proceedings of the American Catholic Philosophical Association 80:101-113.score: 6.0
    In De veritate I.2, Thomas Aquinas claims that “to every true act of understanding there must correspond some being and likewise to every being there corresponds a true act of understanding.” For Aquinas, the ratio of truth consists in a conformity between intellect and being. This account of truth, however, doesnot appear to allow for a certain class of truths, namely those that are about nonbeings. Many think that it is true that ‘no chimeras exist,’ that ‘blindness can becaused by (...)
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  24. Claudio Badano (2009). Il Possibile Fra l'Essere E Il Nulla: Il Ritorno Della Questione Ontologica Fondamentale Nella Filosofia Del Novecento. Unicopli.score: 6.0
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  25. Richard M. Gale (1976). Negation and Non-Being. Blackwell.score: 6.0
     
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  26. Dmitriĭ Rodzinskiĭ (2006). Nebytie I Bytie Soznanii͡a V Rannikh Formakh Indiĭskoĭ, Kitaĭskoĭ I Grecheskoĭ Filosofii. Moskovskiĭ Psikhologo-Sot͡sialʹnyĭ Institut.score: 6.0
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  27. Silvia L. Tonti (2010). Plotins Begriff der "Intelligiblen Materie" Als Umdeutung des Platonischen Begriffs der Andersheit. Königshausen & Neumann.score: 6.0
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  28. Zhihua Yao (2010). Typology of Nothing: Heidegger, Daoism and Buddhism. Comparative Philosophy 1 (1):78-89.score: 3.0
    Parmenides expelled nonbeing from the realm of knowledge and forbade us to think or talk about it. But still there has been a long tradition of nay-sayings throughout the history of Western and Eastern philosophy. Are those philosophers talking about the same nonbeing or nothing? If not, how do their concepts of nothing differ from each other? Could there be different types of nothing? Surveying the traditional classifications of nothing or nonbeing in the East and West have (...)
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  29. Graham Priest (2009). Neighborhood Semantics for Intentional Operators. Review of Symbolic Logic 2 (2):360-373.score: 3.0
    Towards NonBeing (Priest, 2005) gives a noneist account of the semantics of intentional operators and predicates. The semantics for intentional operators are modelled on those for the , is given and assessed.
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  30. Allan Randall, Parmenides' Principle.score: 3.0
    The following is my interpretation of the philosophy of Parmenides of Elea , the Greek father of metaphysics. His only work, On Nature , is written in rather obscure verse, and so his thesis can be viewed from a variety of perspectives, of which mine is only one (although a fairly standard one). Parmenides' most important principle, hereafter called "Parmenides' Principle", was that anything rationally conceivable must exist. Nonbeing is not a thing and can neither be thought of nor (...)
     
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  31. Richard M. Gale (2010). God and Metaphysics. Prometheus Books.score: 3.0
    God -- On the cognitivity of mystical experiences -- The problem of evil -- God eternal and Paul helm -- A new cosmological argument, co-authored with Alexander Pruss -- A response to oppy and to Davey and Clifton -- Co-authored with Alexander Pruss -- The ecumenicalism of William James -- Time -- Is it now now? -- McTaggart's analysis of time -- The egocentric particular and token-reflexive analyses of tense -- The impossibility of backward causation -- An identity theory of (...)
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  32. Raul Corazzon, Semantics, Predication, Truth and Falsehood in Plato's Sophist.score: 3.0
    "The Sophist seems to be concerned with two things: being and nonbeing, on the one hand, and true and false speech, on the other. If speech is either true or false speech, it seems not even plausible for being to be either being or nonbeing, since we would then be compelled to say that nonbeing is as much being as false speech is speech. If nonbeing, however, is being, then nonbeing cannot be nonbeing, for (...)
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  33. John Steffney (1977). Transmetaphysical Thinking in Heidegger and Zen Buddhism. Philosophy East and West 27 (3):323-335.score: 3.0
    In heidegger's philosophy, Getting back to the ground of metaphysics--Transcending metaphysics--Entails a transcendence of the ordinary function of human consciousness. Zen's transcendence however--Especially with regard to subject-Object duality--Is much more radical than heidegger's. Even the late heidegger, Heidegger iii, Presents his "ereignis" as a third, Appropriating ontological link, Existing beyond being and nonbeing. But in zen this would be classified as "relative" "sunyata", Not "absolute" "sunyata", Which is neither relative nor relational but paradoxical to the extent that it does (...)
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  34. Walter Redmond (2008). A Nothing That Is: Edith Stein on Being Without Essence. American Catholic Philosophical Quarterly 82 (1):71-86.score: 3.0
    St. Thomas Aquinas has been considered a kairos in intellectual history for seeing God’s essence as being. Martin Heidegger criticized philosophers forrepresenting being as a be-ing and identifying it with God, and Jean-Luc Marion speaks of “God without being.” In her Potency and Act Edith Stein introduced thecategory of being without essence, but such being is not God but “the opposite.” For St. Augustine sin was an approach to nonbeing, and Stein saw it leading to a“displacement into nonbeing,” (...)
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  35. Kenneth K. Inada (1997). A Theory of Oriental Aesthetics: A Prolegomenon. Philosophy East and West 47 (2):117-131.score: 3.0
    Oriental thought requires the introduction of a novel metaphysical concept of nonbeing, along with being, to exhibit the dynamics of becoming. The initial contact of being and nonbeing is the basis of aesthetic nature and the fountainhead of Oriental aesthetics.
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  36. Michael Durrant (1998). Plato's Quinean Beard: Did Plato Ever Grow It? Philosophy 73 (1):113-121.score: 3.0
    Quine may be taken to use the phrase ‘Plato's Beard’ to denote a solution to the following problem: How is it possible to speak of that which does not exist, of non-being or as Read has it, to denote a solution to the problem: ‘How can a sentence with empty names have meaning?’. Quine writes: Nonbeing must in some sense be, otherwise what is that there is not? This tangled doctrine might be nicknamed Plato's beard; historically it has proved (...)
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  37. William Watkin (2010). Derrida's Limits: Aporias Between 'Ousia and Grammē'. Derrida Today 3 (1):113-136.score: 3.0
    This essay considers the ‘limit’ in Derrida's work from the early consideration of linearisation in ‘Ousia and Grammē’ to the conception of limit as aporia in Aporias. Developing Derrida's tripartite definition of the limit via a reading of Being and Time as closure, border and demarcation, the essay then considers the earlier presentation of limit in Heidegger as temporal primordiality. Developing the metaphysics of line as presentation of presence in terms of Aristotle's aporetics of time as line, the circle is (...)
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  38. Mark C. Taylor (1993). Nots. University of Chicago Press.score: 3.0
    Nots is a virtuoso exploration of negation and negativity in theology, philosophy, art, architecture, postmodern culture, and medicine. In nine essays that range from nihility in Buddhism to the embodiment of negativity in disease, Mark C. Taylor looks at the surprising ways in which contrasting concepts of negativity intersect. In the first section of this book, Taylor discusses the question of the "not" in the religious thought of Anselm, Hegel, Derrida, and Nishitani. In the second part, he analyzes artistic (...)
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  39. Maxwell Stephen Kennel (2013). What is a Compendium? Parataxis, Hypotaxis, and the Question of the Book. Continent 3 (1):44-49.score: 3.0
    Writing, the exigency of writing: no longer the writing that has always (through a necessity in no way avoidable) been in the service of the speech or thought that is called idealist (that is to say, moralizing), but rather the writing that through its own slowly liberated force (the aleatory force of absence) seems to devote itself solely to itself as something that remains without identity, and little by little brings forth possibilities that are entirely other: an anonymous, distracted, deferred, (...)
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  40. Christopher V. Mirus (2012). Order and the Determinate. Review of Metaphysics 65 (3):499-523.score: 3.0
    Aristotle twice affirms that being is better than nonbeing. Throughout the corpus—in both practical and theoretical works—he explicates this claim in terms of three main concepts, each of which serves to link being with goodness. These include completeness and self-sufficiency, which are well-known from Aristotle’s ethics and politics. Even more fundamental, however, are the closely related concepts of order and determinacy, which the present essay explores. Beginning with the causal role of the good in Aristotle’s accounts of nature and (...)
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  41. Tim Beasley-Murray (2013). Reticence and the Fuzziness of Thresholds a Bakhtinian Apology for Quietism. Common Knowledge 19 (3):424-445.score: 3.0
    This article discusses implicit conceptions of reticence in the early philosophical writings of Mikhail Bakhtin. Contrary to the image of Bakhtin as a thinker of dialogue, polyphony, and voice, it finds a strand in Bakhtin's thought that suggests that there might be good reasons for remaining silent and not stepping into the world in speech: in reticence, the human being avoids both judgment and being judged, eludes the risk of the addressee's absence or unreliability, and resists the finality of utterance (...)
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  42. David Chai (2014). Daoism and Wu. Philosophy Compass 9 (10):663-671.score: 3.0
    This paper introduces the concept of nothingness as used in classical Daoist philosophy, building upon contemporary scholarship by offering a uniquely phenomenological reading of the term. It will be argued that the Chinese word wu bears upon two planes of reality concurrently: as ontological nothingness and as ontic nonbeing. Presenting wu in this dyadic manner is essential if we wish to avoid equating it with Dao itself, as many have been wont to do; rather, wu is the mystery that (...)
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  43. Alexander Baumgarten (2010). „Πλὴν τῆς γῆς". Le sens du toucher et l'unité thématique de traité De l'âme d'Aristote. Cultura 7 (1):9-27.score: 3.0
    In this paper I shall debate the thesis according to which in the Aristotelian treatise On Soul the sense of touch works as a kind of knot for the knowledge faculties and, implicitly, as a unity for the entire treatise: it has a primitive function in the feeding process, it also represents a starting point for both the faculty of motion and knowledge, then relates itself symmetrical to the sense of vision through the typology of the intermediaries and to the (...)
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  44. Alexander Baumgarten (2013). „Πλὴν τῆς γῆς. Cultura 7 (1):9-27.score: 3.0
    In this paper I shall debate the thesis according to which in the Aristotelian treatise On Soul the sense of touch works as a kind of knot for the knowledge faculties and, implicitly, as a unity for the entire treatise: it has a primitive function in the feeding process, it also represents a starting point for both the faculty of motion and knowledge, then relates itself symmetrical to the sense of vision through the typology of the intermediaries and to the (...)
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  45. Vincent F. Daues (1966). Wisdom in Depth. Milwaukee, Bruce Pub. Co..score: 3.0
    Henri J. Renard, S. J.: a sketch, by J. P. Jelinek.--The good as undefinable, by M. Childress.--Gottlieb Söhngen's sacramental doctrine on the mass, by J. F. Clarkson.--Christ's eucharistic action and history, by B. J. Cooke.--Objective reality of human ideas: Descartes and Suarez, by T. J. Cronin.--A medieval commentator on some Aristotelian educational themes, by J. W. Donohue.--God as sole cause of existence, by M. Holloway.--Knowledge, commitment, and the real, by R. O. Johann.--John Locke and sense realism, by H. R. Klocker.--The (...)
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  46. Nicholas Rescher (2005). Metaphysics: The Key Issues From a Realistic Perspective. Prometheus Books.score: 3.0
    Existence -- Categories and distinctions : on classification and taxonomy in metaphysical perspective -- Complexity -- Truth and reality : factual truth as grounded in reality -- Process : on substance and process in metaphysics -- Pragmatic idealism and metaphysical realism -- Scientific realism : the limits of science as revelator of the real -- Nonexistence and nonbeing : on possibilities and merely possible individuals -- Knowledge and its limits : on quantifying knowledge : and essay in epistemetrics -- (...)
     
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  47. Władysław Stróżewski (2008). Discussion After Władysław Stróżewski's Lecture. Dialogue and Universalism 18 (9-10):157-161.score: 3.0
    Problems connected with the questions of: being-nonbeing, existence, modes of existence and alike, belong to the basic and most important in metaphysics. The article discusses some answers to the aforementioned issues, as proposed by the ancient philosophers, St Thomas Aquinas, R. Ingarden and A.N. Whitehead. In the Appendix some remarks are made on Aristotle’s and S. Thomas’ theory of act and potency.
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  48. Władysław Stróżewski (2008). On Modes of Existence (a Review of Selected Positions). Dialogue and Universalism 18 (4/6):83-104.score: 3.0
    Problems connected with the questions of: being-nonbeing, existence, modes of existence and alike, belong to the basic and most important in metaphysics. The article discusses some answers to the aforementioned issues, as proposed by the ancient philosophers, St Thomas Aquinas, R. Ingarden and A.N. Whitehead. In the Appendix some remarks are made on Aristotle’s and S. Thomas’ theory of act and potency.
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  49. Władysław Stróżewski (1984). Rationalism and Metarationalism. Dialectics and Humanism 11 (2):299-317.score: 3.0
    Problems connected with the questions of: being-nonbeing, existence, modes of existence and alike, belong to the basic and most important in metaphysics. The article discusses some answers to the aforementioned issues, as proposed by the ancient philosophers, St Thomas Aquinas, R. Ingarden and A.N. Whitehead. In the Appendix some remarks are made on Aristotle’s and S. Thomas’ theory of act and potency.
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