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

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  1. Jan Aertsen (1996). Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas. E.J. Brill.score: 21.0
    Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes 'Being', 'One', 'True', 'Good' and 'Beautiful' individually and discusses their importance for (...)
     
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  2. Jorge J. E. Gracia (1992). The Transcendentals in the Middle Ages: An Introduction. Topoi 11 (2):113-120.score: 18.0
    Although most predicates may be truthfully predicated of only some beings, there are others that seem to apply to every being. The latter, including being itself, were known as the transcendentals in the Middle Ages and gave rise to the much disputed doctrine of the transcendentals. This article explores the main tenets of the doctrine and the difficulties that they face, the reasons why scholastic authors were interested in these issues, and the origins of the doctrine.
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  3. Jorge J. E. Gracia (1992). Suárez and the Doctrine of the Transcendentals. Topoi 11 (2):121-133.score: 18.0
    This article discusses Suárez''s views concerning the transcendentals, that is, being and those attributes of it that extend to everything. In particular it explores Suárez''s notion of transcendentality and the way in which he conceived the transcendental attributes of being are related to it. It makes two claims: First, that Suárez has an intensional, rather than an extensional understanding of transcendentality; and, second, that Suárez''s understanding of truth and goodness, as expressing real extrinsic denominations based on real relations, appears (...)
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  4. Jochen Koenigsmann (2002). Defining Transcendentals in Function Fields. Journal of Symbolic Logic 67 (3):947-956.score: 18.0
    Given any field K, there is a function field F/K in one variable containing definable transcendentals over K, i.e., elements in F \ K first-order definable in the language of fields with parameters from K. Hence, the model-theoretic and the field-theoretic relative algebraic closure of K in F do not coincide. E.g., if K is finite, the model-theoretic algebraic closure of K in the rational function field K(t) is K(t). For the proof, diophantine $\emptyset-definability$ of K in F is (...)
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  5. Arno Fehm & Wulf-Dieter Geyer (2009). A Note on Defining Transcendentals in Function Fields. Journal of Symbolic Logic 74 (4):1206 - 1210.score: 16.0
    The work [11] deals with questions of first-order definability in algebraic function fields. In particular, it exhibits new cases in which the field of constant functions is definable, and it investigates the phenomenon of definable transcendental elements. We fix some of its proofs and make additional observations concerning definable closure in these fields.
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  6. Michael J. Loux (1973). Aristotle on the Transcendentals. Phronesis 18 (3):225 - 239.score: 15.0
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  7. D. P. Henry (1993). The Logical Grammar of the Transcendentals. Philosophical Quarterly 44 (173):431-446.score: 15.0
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  8. Mark D. Jordan (1989). The Evidence of the Transcendentals and the Place of Beauty in Thomas Aquinas. International Philosophical Quarterly 29 (4):393-407.score: 15.0
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  9. Scott MacDonald (1991). The Metaphysics of Goodness and the Doctrine of the Transcendentals. In Being and Goodness. Cornell University Pressscore: 15.0
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  10. Kenneth Schmitz (2005). Transcendentalism or Transcendentals? A Critical Reflection on the Transcendental Turn. Review of Metaphysics 58 (3):537 - 560.score: 15.0
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  11. T. Corbishley (1949). Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Tractatus de Successivis, Attributed to William of Ockham.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Tractatus de Praedestinatione Et de Praescientia Dei Et de Futuris Contingentibus, Edited by Philotheus Boehner, O.F.M.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Transcendentals and Their Function in the Metaphysics of Duns Scotus, by Allan B. Wolter, O.F.M., Ph.D.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: Intuitive Cognition, A Key to the Significance of the Later Scholastics, by Sebastian J. Day, O.F.M., Ph.D. [REVIEW] Philosophy 24 (90):274-.score: 15.0
  12. Margaret I. Hughes (2013). Dynamic Transcendentals: Truth, Goodness, and Beauty From a Thomistic Perspective. By Alice M. Ramos. International Philosophical Quarterly 53 (1):89-91.score: 15.0
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  13. Kenneth Schmitz (2005). Transcendentalism or Transcendentals? Review of Metaphysics 58 (3):537-560.score: 15.0
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  14. Kevin White (1997). Medieval Philosophy and the Transcendentals. Review of Metaphysics 51 (2):405-407.score: 15.0
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  15. M. B. B. (1975). Alessandro Achillini (1463-1512) and His Doctrine of 'Universals' and 'Transcendentals.' a Study in Renaissance Ockhamism. [REVIEW] Review of Metaphysics 29 (2):347-349.score: 15.0
  16. James Jacobs (2013). Dynamic Transcendentals: Truth, Goodness, and Beauty From a Thomistic Perspective. By Alice Ramos. American Catholic Philosophical Quarterly 87 (1):211-213.score: 15.0
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  17. Vernon J. Bourke (1947). The Transcendentals and Their Function in The Metaphysics of Duns Scotus. Modern Schoolman 25 (1):85-87.score: 15.0
  18. Charles Harshorne (1983). Categories, Transcendentals, and Creative Experiencing. The Monist 66 (3):319-335.score: 15.0
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  19. Pamela M. Huby (1975). The Transcendentals in Aristotle Karl Bärthlein: Die Transzendentalienlehre der Alten Ontologie. I Teil: Die Transzendentalienlehre Im Corpus Aristotelicum. Pp. Viii+415. Berlin: De Gruyter, 1972. Cloth, DM.88. [REVIEW] The Classical Review 25 (01):23-24.score: 15.0
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  20. Charles J. Cassini & GLoria L. Schaab (2009). Transcendentals and Trinity. Heythrop Journal 50 (4):658-668.score: 15.0
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  21. Wladyslaw Stróżewski (1984). Transcendentals and Values. New Scholasticism 58 (2):187-206.score: 15.0
  22. Paul J. W. Miller (1978). Alessandro Achillini (1443-1512) and His Doctrine of 'Universals' and 'Transcendentals': A Study in Renaissance Ockhamism (Review). [REVIEW] Journal of the History of Philosophy 16 (1):108-109.score: 15.0
  23. Jan Woleński (1997). Two Theories of Transcendentals. Axiomathes 8 (1):367-380.score: 15.0
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  24. J. A. Honeywell (1971). Dewey's Transcendentals. New Scholasticism 45 (4):517-546.score: 15.0
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  25. Allan Bernard Wolter (1946). The Transcendentals and Their Function in the Metaphysics of Duns Scotus. Washington, D.C.,The Catholic University of America Press.score: 15.0
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  26. Herbert Stanley Matsen (1974). Alessandro Achillini (1463-1512) and His Doctrine of "Universals" and "Transcendentals". Lewisburg [Pa.]Bucknell University Press.score: 15.0
  27. Mark Graves (2009). The Emergence of Transcendental Norms in Human Systems. Zygon 44 (3):501-532.score: 12.0
    Terrence Deacon has described three orders of emergence; Arthur Peacocke and others have suggested four levels of human systems and sciences; and Philip Clayton has postulated an additional, transcendent, level. Orders and levels describe distinct aspects of emergence, with orders characterizing topological complexity and levels characterizing theoretical knowledge and causal power. By using Deacon's orders to analyze and relate each of the four "lower" levels one can project that analysis on the transcendent level to gain insight into the teleodynamic emergence (...)
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  28. Jan A. Aertsen (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.score: 10.0
  29. Luisa Valente (2007). Names That Can Be Said of Everything: Porphyrian Tradition and 'Transcendental' Terms in Twelfth-Century Logic. Vivarium 45 (s 2-3):298-310.score: 10.0
    In an article published in 2003, Klaus Jacobi—using texts partially edited in De Rijk's Logica Modernorum —demonstrated that twelfth-century logic contains a tradition of reflecting about some of the transcendental names . In addition to reinforcing Jacobi's thesis with other texts, this contribution aims to demonstrate two points: 1) That twelfth-century logical reflection about transcendental terms has its origin in the logica vetus , and especially in a passage from Porphyry Isagoge and in Boethius's commentary on it. In spite of (...)
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  30. Jorge J. E. Gracia (1998). Scotus's Conception of Metaphysics: The Study of the Transcendentals. Franciscan Studies 56 (1):153-168.score: 10.0
  31. Jan A. Aertsen (1998). The Philosophical Importance of the Doctrine of the Transcendentals in Thomas Aquinas. Revue Internationale de Philosophie 52 (204):249-268.score: 10.0
     
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  32. Jose Tomas Alvarado Marambio (2012). The Substraction Argument in Universal Transcendentals. Kriterion: Journal of Philosophy 53 (125):263-279.score: 10.0
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  33. Jean-Michel Counet (1996). Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas. Revue Théologique de Louvain 32 (2):274-275.score: 10.0
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  34. G. Ventimiglia (1997). Defining the Novelty of the Thomistic Doctrine of Transcendentals-Observations on a Recent Study by Jan A. Aertsen. Rivista di Filosofia Neo-Scolastica 89 (2-3):407-427.score: 10.0
     
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  35. Michael M. Waddell (2003). Truth or Transcendentals: What Was St. Thomas's Intention at de Vertlate 1.1? The Thomist 67 (2):197-219.score: 10.0
     
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  36. Hanne Jacobs (2014). Transcendental Subjectivity and the Human Being. In Sara Heinämaa Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge 87-105.score: 9.0
    This article addresses an ambiguity in Edmund Husserl’s descriptions of what it means to be a human being in the world. On the one hand, Husserl often characterizes the human being in natural scientific terms as a psychophysical unity. On the other hand, Husserl also describes how we experience ourselves as embodied persons that experience and communicate with others within a socio-historical world. The main aim of this article is to show that if one overlooks this ambiguity then one will (...)
     
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  37. Henry E. Allison (2006). Transcendental Realism, Empirical Realism and Transcendental Idealism. Kantian Review 11 (1):1-28.score: 8.0
    This essay argues that the key to understanding Kant's transcendental idealism is to understand the transcendental realism with which he contrasts it. It maintains that the latter is not to be identified with a particular metaphysical thesis, but with the assumption that the proper objects of human cognitions are “objects in general” or “as such,” that is, objects considered simply qua objects of some understanding. Since this appears to conflict with Kant's own characterization of transcendental realism as the view that (...)
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  38. Melissa McBay Merritt (2010). Kant on the Transcendental Deduction of Space and Time: An Essay on the Philosophical Resources of the Transcendental Aesthetic. Kantian Review 14 (2):1-37.score: 8.0
    I take up Kant's remarks about a "transcendental deduction" of the "concepts of space and time" (A87/B119-120). I argue for the need to make a clearer assessment of the philosophical resources of the Aesthetic in order to account for this transcendental deduction. Special attention needs to be given to the fact that the central task of the Aesthetic is simply the "exposition" of these concepts. The Metaphysical Exposition reflects upon facts about our usage to reveal our commitment to the idea (...)
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  39. Patricia Kauark-Leite (2010). Transcendental Philosophy and Quantum Theory. Manuscrito – Rev. Int. Fil 33 (1):243-267.score: 8.0
    In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed (...)
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  40. Manuel Bremer (2008). Transcendental Logic Redefined. Review of Contemporary Philosophy 7.score: 8.0
    Traditionally transcendental logic has been set apart from formal logic. Transcendental logic had to deal with the conditions of possibility of judgements, which were presupposed by formal logic. Defined as a purely philosophical enterprise transcendental logic was considered as being a priori delivering either analytic or even synthetic a priori results. In this paper it is argued that this separation from the (empirical) cognitive sciences should be given up. Transcendental logic should be understood as focusing on specific questions. These do (...)
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  41. Colin Koopman (2010). Historical Critique or Transcendental Critique in Foucault: Two Kantian Lineages. Foucault Studies 8 (8):100-121.score: 8.0
    A growing body of interpretive literature concerning the work of Michel Foucault asserts that Foucault’s critical project is best interpreted in light of various strands of philosophical phenomenology. In this article I dispute this interpretation on both textual and philosophical grounds. It is shown that a core theme of ‘the phenomenological Foucault’ having to do with transcendental inquiry cannot be sustained by a careful reading of Foucault’s texts nor by a careful interpretation of Foucault’s philosophical commitments. It is then shown (...)
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  42. Anil Gomes (2010). Is Kant's Transcendental Deduction of the Categories Fit for Purpose? Kantian Review 15 (2):118-137.score: 8.0
    James Van Cleve has argued that Kant’s Transcendental Deduction of the categories shows, at most, that we must apply the categories to experience. And this falls short of Kant’s aim, which is to show that they must so apply. In this discussion I argue that once we have noted the differences between the first and second editions of the Deduction, this objection is less telling. But Van Cleve’s objection can help illuminate the structure of the B Deduction, and it suggests (...)
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  43. Jan A. Aertsen (1992). Truth as Transcendental in Thomas Aquinas. Topoi 11 (2):159-171.score: 8.0
    Aquinas presents his most complete exposition of the transcendentals inDe veritate 1, 1, that deals with the question What is truth?. The thesis of this paper is that the question of truth is essential for the understanding of his doctrine of the transcendentals.The first part of the paper (sections 1–4) analyzes Thomas''s conception of truth. Two approaches to truth can be found in his work. The first approach, based on Aristotle''s claim that truth is not in things but (...)
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  44. Dan Zahavi (2008). Internalism, Externalism, and Transcendental Idealism. Synthese 160 (3):355 - 374.score: 8.0
    The analyses of the mind–world relation offered by transcendental idealists such as Husserl have often been dismissed with the argument that they remain committed to an outdated form of internalism. The first move in this paper will be to argue that there is a tight link between Husserl’s transcendental idealism and what has been called phenomenological externalism, and that Husserl’s endorsement of the former commits him to a version of the latter. Secondly, it will be shown that key elements in (...)
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  45. Dermot Moran (2008). Husserl's Transcendental Philosophy and the Critique of Naturalism. Continental Philosophy Review 41 (4):401-425.score: 8.0
    Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism: First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification. Second, naturalism (...)
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  46. Chad Engelland (2010). The Phenomenological Kant: Heidegger's Interest in Transcendental Philosophy. Journal of the British Society for Phenomenology 41 (2):150-169.score: 8.0
    This paper provides a new, comprehensive overview of Martin Heidegger’s interpretations of Immanuel Kant. Its aim is to identify Heidegger’s motive in interpreting Kant and to distinguish, for the first time, the four phases of Heidegger’s reading of Kant. The promise of the “phenomenological Kant” gave Heidegger entrance to a rich domain of investigation. In four phases and with reference to Husserl, Heidegger interpreted Kant as first falling short of phenomenology (1919-1925), then approaching phenomenology (1925-1927), then advancing phenomenology (1927-1929), and (...)
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  47. Hao Tang (2011). Transcendental Idealism in Wittgenstein's Tractatus. Philosophical Quarterly 61 (244):598-607.score: 8.0
    Wittgenstein's Tractatus contains an insubstantial form of transcendental idealism. It is insubstantial because it rejects the substantial a priori. Yet despite this, the Tractatus still contains two fundamental transcendental idealist insights, (a) the identity of form between thought and reality, and (b) the transcendental unity of apperception. I argue for (a) by connecting general themes in the Tractatus and in Kant, and for (b) by giving a detailed interpretation of Tractatus 5.6ff., where Wittgenstein talks about solipsism and the metaphysical subject. (...)
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  48. Mark Pickering (2011). The Systematic Unity of Nature as a Transcendental Illusion. Kantian Review 16 (3):429-448.score: 8.0
    The Appendix to the Transcendental Dialectic of Kant's first Critique is notorious for two reasons. First, it appears to contradict itself in saying that the idea of the systematic unity of nature is and is not transcendental. Second, in the passages in which Kant appears to espouse the former alternative, he appears to be making a significant amendment to his account of the conditions of the possibility of experience in the Transcendental Analytic. I propose a solution to both of these (...)
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  49. Adrian Bardon (2005). Performative Transcendental Arguments. Philosophia 33 (1-4):69-95.score: 8.0
    ‘Performative’ transcendental arguments exploit the status of a subcategory of self-falsifying propositions in showing that some form of skepticism is unsustainable. The aim of this paper is to examine the relationship between performatively inconsistent propositions and transcendental arguments, and then to compare performative transcendental arguments to modest transcendental arguments that seek only to establish the indispensability of some belief or conceptual framework. Reconceptualizing transcendental arguments as performative helps focus the intended dilemma for the skeptic: performative transcendental arguments directly confront the (...)
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