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

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  1.  4
    Eva Brann (2001). The Ways of Naysaying: No, Not, Nothing, and Nonbeing. Rowman & Littlefield Publishers.
    No, that diminutive but independent vocable, begins its great role early in human life and never loses it. For not only can it head a negative sentence, announcing its judgement, or answer a question, implying its negated content, it can, and mostly does, in the beginning of speech, express an assertion of the resistant will—sometimes just that and nothing more. Eva Brann explores nothingness in the third book of her trilogy, which has treated imagination, time and now naysaying.
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  2.  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.
    The School of Metaphysics of the Wei-Jin period was an important link in the history of the development of Chinese philosophical thought. Although there have been studies analyzing the birth and development of the Wei-Jin School of Metaphysics, up to the present there has been little discussion of the differences existing within the Nonbeing Faction of the School of Metaphysics. The Nonbeing Faction of the School of Metaphysics is generally conceived of as being composed of He Yan, Wang (...)
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  3.  13
    Dale Jacquette (1995). Meinong's Concept of Implexive Being and Nonbeing. Grazer Philosophische Studien 50:233-271.
    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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  4.  17
    Graham Priest (2011). Against Against Nonbeing. Review of Symbolic Logic 4 (2):237-253.
    Towards Non-Being develops an account of the semantics of intentional predicates and operators. The account appeals to objects, both existent and non-existent, and worlds, both possible and impossible. This paper formulates replies to a number of the more interesting objections to the semantics that have been proposed since the book was published.
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  5. Roderick M. Chisholm (1973). Beyond Being and Nonbeing. Philosophical Studies 24 (4):245 - 257.
  6. Richard E. Aquila (1977). Two Problems of Being and Nonbeing in Sartre's Being and Nothingness. Philosophy and Phenomenological Research 38 (2):167-186.
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  7.  7
    James T. Reagan (1965). Being and Nonbeing in Plato's "Sophist". Modern Schoolman 42 (3):305-314.
  8.  15
    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.
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  9.  8
    James T. Reagan (1965). Being and Nonbeing in Plato's "Sophist". Modern Schoolman 42 (3):305-314.
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  10.  15
    Keith Lehrer (1985/86). Reid on Conception and Nonbeing. Grazer Philosophische Studien 25:573-583.
    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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  11.  4
    John MacPartland (1949). Communism and the Cult of Nonbeing. Modern Schoolman 26 (4):337-340.
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  12.  22
    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.
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  13.  21
    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.
  14.  20
    William H. Hanson (2006). The Paradox of Nonbeing. Grazer Philosophische Studien 73 (1):205-219.
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  15.  4
    Wallace W. Robbins (1970). The Theological Values of Life and Nonbeing. Zygon 5 (4):339-352.
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  16.  3
    Robert Pippin (2004). Critical Inquiryand Critical Theory: A Short History of Nonbeing. Critical Inquiry 30 (2):424-428.
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  17. Matt Lee (2001). Eva Brann, The Ways of Naysaying-No, Not, Nothing and Nonbeing Reviewed By. Philosophy in Review 21 (6):402-404.
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  18.  5
    David H. Carey (2001). The Ways of Naysaying: No, Not, Nothing, and Nonbeing (Review). Philosophy and Literature 25 (2):350-353.
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  19.  1
    Lewis R. Gordon (2009). Through the Twilight Zone of Nonbeing. In Noël Carroll & Lester H. Hunt (eds.), Philosophy in the Twilight Zone. Wiley-Blackwell
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  20. Richard Gale (1976). Problems of Negation and Nonbeing,'. American Philosophical Quarterly Monograph 10:1-116.
     
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  21. 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
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  22. Matt Lee (2001). Eva Brann, The Ways of Naysaying - No, Not, Nothing and Nonbeing. [REVIEW] Philosophy in Review 21:402-404.
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  23. 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.
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  24.  20
    Martin Kavka (2004). Jewish Messianism and the History of Philosophy. Cambridge University Press.
    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 (...)
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  25. Richard M. Gale (1976). Negation and Non-Being. Blackwell.
     
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  26.  1
    Arindam Chakrabarti (2000). Denying Existence: The Logic, Epistemology and Pragmatics of Negative Existenials and Fictional Discourse. Philosophy and Phenomenological Research 61 (1):233-235.
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  27. Claudio Badano (2009). Il Possibile Fra l'Essere E Il Nulla: Il Ritorno Della Questione Ontologica Fondamentale Nella Filosofia Del Novecento. Unicopli.
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  28. Dmitriĭ Rodzinskiĭ (2006). Nebytie I Bytie Soznanii͡a V Rannikh Formakh Indiĭskoĭ, Kitaĭskoĭ I Grecheskoĭ Filosofii. Moskovskiĭ Psikhologo-Sot͡sialʹnyĭ Institut.
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  29. Silvia L. Tonti (2010). Plotins Begriff der "Intelligiblen Materie" Als Umdeutung des Platonischen Begriffs der Andersheit. Königshausen & Neumann.
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  30. Zhihua Yao (2010). Typology of Nothing: Heidegger, Daoism and Buddhism. Comparative Philosophy 1 (1):78-89.
    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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  31. Kenneth K. Inada (1997). A Theory of Oriental Aesthetics: A Prolegomenon. Philosophy East and West 47 (2):117-131.
    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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  32.  33
    Władysław Stróżewski (1984). Rationalism and Metarationalism. Dialectics and Humanism 11 (2):299-317.
    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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  33.  51
    Graham Priest (2009). Neighborhood Semantics for Intentional Operators. Review of Symbolic Logic 2 (2):360-373.
    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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  34. Nicholas Rescher (2005). Metaphysics: The Key Issues From a Realistic Perspective. Prometheus Books.
    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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  35.  33
    Raul Corazzon, Semantics, Predication, Truth and Falsehood in Plato's Sophist.
    "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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  36.  7
    David Chai (2014). Daoism and Wu. Philosophy Compass 9 (10):663-671.
    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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  37. Allan Randall, Parmenides' Principle.
    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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  38.  5
    Władysław Stróżewski (2008). On Modes of Existence (a Review of Selected Positions). Dialogue and Universalism 18 (4/6):83-104.
    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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  39.  3
    N. S. Mudragei (1995). The Rational and the Irrational. Russian Studies in Philosophy 34 (2):46-65.
    The problem of the rational and the irrational has been one of the most important problems of philosophy since philosophy's birth, for what is philosophy if not meditation on the structure of the universe and of man, immersed in it: Is the universe rational, or is it at bottom irrational and hence unknowable and unpredictable? Are our means of coming to know being [bytie] rational, or can one reach the depths of being only through intuition, illumination, and so forth? Let (...)
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  40.  23
    Walter Redmond (2008). A Nothing That Is: Edith Stein on Being Without Essence. American Catholic Philosophical Quarterly 82 (1):71-86.
    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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  41.  7
    Alexander Baumgarten (2013). „Πλὴν τῆς γῆς“. Cultura 7 (1):9-27.
    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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  42.  10
    Maxwell Stephen Kennel (2013). What is a Compendium? Parataxis, Hypotaxis, and the Question of the Book. Continent 3 (1):44-49.
    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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  43.  9
    Christopher V. Mirus (2012). Order and the Determinate. Review of Metaphysics 65 (3):499-523.
    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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  44.  23
    John Steffney (1977). Transmetaphysical Thinking in Heidegger and Zen Buddhism. Philosophy East and West 27 (3):323-335.
    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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  45.  5
    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.
    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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  46.  2
    Władysław Stróżewski (2008). Discussion After Władysław Stróżewski's Lecture. Dialogue and Universalism 18 (9-10):157-161.
    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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  47.  4
    Liu Kangde (1987). The Philosophical Thought of Ji Kang. Contemporary Chinese Thought 19 (1):64-71.
    Ji Kang was a great writer and thinker of the Wei-Jin period. He said that he was "indebted to Laozi and Zhuangzi" , and that "Laozi and Zhuangzi are my teachers" . But unlike He Yan and Wang Bi, Ji Kang did not accept Laozi's idea that "Being comes from Nonbeing." He did not take the mental construct of "Nonbeing" as the source or origin of the universe, nor did he, as some comrades suggest, take the material, physical (...)
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  48.  1
    Todor Pavlov (1972). On the Problem of the History and Theory of Scientific Thought. Russian Studies in Philosophy 11 (2):139-147.
    The entire history of scientific and philosophical knowledge testifies that the significant difference between idealism and materialism does not lie in the alleged fact that materialism denies and idealism recognizes the significance of reason, i.e., the utilization in cognition of abstract ideas . Democritus' atoms, with all their geometrical and other attributes, are so small that they cannot be perceived either with the help, or by means, of an apparatus of hearing or organs of touch. Democritus arrived at the idea (...)
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  49.  12
    Zhu Bokun (1998). Daoist Patterns of Thought and the Tradition of Chinese Metaphysics. Contemporary Chinese Thought 29 (3):13-71.
    As one of the three systems of China's traditional culture, Daoism has an important place in the history of Chinese philosophy. Based on the ideas of inaction performing all, the Way modeling spontaneity, and the dialectic of you [having, being] and wu [lacking, nonbeing], this article is a systematic exploration of Laozi's philosophy of denial, spontaneity, and atheism, as well as of the deep and lasting influence of his metaphysical principles on all schools of traditional Chinese philosophy.
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  50.  10
    Masao Abe (1975). Non-Being and Mu the Metaphysical Nature of Negativity in the East and the West. Religious Studies 11 (2):181 - 192.
    In Volume i of his Systematic Theology , Paul Tillich says, ‘Being precedes nonbeing in ontological validity, as the word “nonbeing” itself indicates’ . He also says elsewhere, ‘Being “embraces” itself and nonbeing’, and ‘Nonbeing is dependent on the being it negates. “Dependent”—points first of all to the ontological priority of being over nonbeing’ . Tillich makes these statements in connection with a tendency among some Christian thinkers to take God as Being itself. The same (...)
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