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: 15.0
  2. Jorge J. E. Gracia (1992). The Transcendentals in the Middle Ages: An Introduction. Topoi 11 (2):113-120.score: 12.0
    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: 12.0
    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: 12.0
    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. Mark Graves (2009). The Emergence of Transcendental Norms in Human Systems. Zygon 44 (3):501-532.score: 10.0
    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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  6. Arno Fehm & Wulf-Dieter Geyer (2009). A Note on Defining Transcendentals in Function Fields. Journal of Symbolic Logic 74 (4):1206 - 1210.score: 10.0
    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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  7. Michael J. Loux (1973). Aristotle on the Transcendentals. Phronesis 18 (3):225 - 239.score: 9.0
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  8. Jan Woleński (2003). Polish Attempts to Modernize Thomism by Logic (Bocheński and Salamucha). Studies in East European Thought 55 (4):299-313.score: 9.0
    This paper reports some attempts undertaken in Poland in the 1930s to modernize Thomism by means of modern logic. In particular, it concerns J.M. Bocheski and J. Salamucha, the leading members of the CracowCircle. They attempted to give precise logical form to the Five Ways of Thomas Aquinas. Other works concerned the concept of transcendentals, the levels of abstraction, and the concept of essence.
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  9. D. P. Henry (1993). The Logical Grammar of the Transcendentals. Philosophical Quarterly 44 (173):431-446.score: 9.0
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  10. 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: 9.0
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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: 9.0
  12. Kenneth Schmitz (2005). Transcendentalism or Transcendentals? A Critical Reflection on the Transcendental Turn. Review of Metaphysics 58 (3):537 - 560.score: 9.0
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  13. 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: 9.0
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  14. Scott MacDonald (1991). The Metaphysics of Goodness and the Doctrine of the Transcendentals. In , Being and Goodness. Cornell University Press.score: 9.0
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  15. Charles J. Cassini & GLoria L. Schaab (2009). Transcendentals and Trinity. Heythrop Journal 50 (4):658-668.score: 9.0
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  16. Charles Harshorne (1983). Categories, Transcendentals, and Creative Experiencing. The Monist 66 (3):319-335.score: 9.0
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  17. Kevin White (1997). Medieval Philosophy and the Transcendentals. Review of Metaphysics 51 (2):405-407.score: 9.0
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  18. Vernon J. Bourke (1947). The Transcendentals and Their Function in The Metaphysics of Duns Scotus. The Modern Schoolman 25 (1):85-87.score: 9.0
  19. Kenneth Schmitz (2005). Transcendentalism or Transcendentals? Review of Metaphysics 58 (3):537-560.score: 9.0
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  20. 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: 9.0
  21. 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: 9.0
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  22. Wladyslaw Stróżewski (1984). Transcendentals and Values. New Scholasticism 58 (2):187-206.score: 9.0
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  23. J. A. Honeywell (1971). Dewey's Transcendentals. New Scholasticism 45 (4):517-546.score: 9.0
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  24. Herbert Stanley Matsen (1974). Alessandro Achillini (1463-1512) and His Doctrine of "Universals" and "Transcendentals". Lewisburg [Pa.]Bucknell University Press.score: 9.0
  25. 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: 9.0
  26. 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: 9.0
     
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  27. 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: 8.0
    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 (nomina transcendentia). 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 the (...)
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  28. Patrick Hutchings (2009). What is the Good/ Good of the Form of the Good? Sophia 48 (4):413-417.score: 7.0
    ‘Good’ is nothing specific but is transcendentally or generally applied over specific, and specified, ‘categories’. These ‘categories’ may be seen—at least for the purposes of this note—as under Platonic Forms. The rule that instances under a category or form need a Form to be under is valid. It may be tautological: but this is OK for rules. Not being specific, however, ‘good’ neither needs nor can have a specifying Form. So, on these grounds, the Form of the Good is otious. (...)
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  29. Henry E. Allison (2006). Transcendental Realism, Empirical Realism and Transcendental Idealism. Kantian Review 11 (1):1-28.score: 6.0
    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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  30. 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: 6.0
    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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  31. Manuel Bremer (2008). Transcendental Logic Redefined. Review of Contemporary Philosophy 7.score: 6.0
    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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  32. Patricia Kauark-Leite (2010). Transcendental Philosophy and Quantum Theory. Manuscrito – Rev. Int. Fil 33 (1):243-267.score: 6.0
    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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  33. Jan A. Aertsen (1992). Truth as Transcendental in Thomas Aquinas. Topoi 11 (2):159-171.score: 6.0
    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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  34. Dan Zahavi (2008). Internalism, Externalism, and Transcendental Idealism. Synthese 160 (3):355 - 374.score: 6.0
    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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  35. Anil Gomes (2010). Is Kant's Transcendental Deduction of the Categories Fit for Purpose? Kantian Review 15 (2):118-137.score: 6.0
    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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  36. Dermot Moran (2008). Husserl's Transcendental Philosophy and the Critique of Naturalism. Continental Philosophy Review 41 (4):401-425.score: 6.0
    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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  37. Stephen Clarke (2010). Transcendental Realisms in the Philosophy of Science: On Bhaskar and Cartwright. Synthese 173 (3):299 - 315.score: 6.0
    I consider two transcendental arguments for realism in the philosophy of science, which are due to Roy Bhaskar (A realist theory of science, 1975) and Nancy Cartwright (The dappled world, 1999). Bhaskar and Cartwright are both influential figures, however there is little discussion of their use of transcendental arguments in the literature. Here I seek to correct this oversight. I begin by describing the role of the transcendental arguments in question, in the context of the broader philosophical theories in which (...)
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  38. Thomas J. Nenon (2008). Some Differences Between Kant's and Husserl's Conceptions of Transcendental Philosophy. Continental Philosophy Review 41 (4):427-439.score: 6.0
    This article compares the differences between Kant’s and Husserl’s conceptions of the “transcendental.” It argues that, for Kant, the term “transcendental” stands for what is otherwise called “metaphysical,” i.e. non-empirical knowledge. As opposed to his predecessors, who had believed that such non-empirical knowledge was possible for meta-physical, i.e. transcendent objects, Kant’s contribution was to show how there can be non-empirical (a priori) knowledge not about transcendent objects, but about the necessary conditions for the experience of natural, non-transcendent objects. Hence the (...)
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  39. Joel Smith & Peter Sullivan (eds.) (2011). Transcendental Philosophy and Naturalism. Oxford University Press.score: 6.0
    Transcendental Philosophy and Naturalism assesses the present state and contemporary relevance of this tradition.
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  40. Robert Stern (2000). Transcendental Arguments and Scepticism: Answering the Question of Justification. Oxford University Press.score: 6.0
    Robert Stern investigates how scepticism can be countered by using transcendental arguments concerning the necessary conditions for the possibility of experience, language, or thought. He shows that the most damaging sceptical questions concern neither the certainty of our beliefs nor the reliability of our belief-forming methods, but rather how we can justify our beliefs.
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  41. Adrian Bardon (2005). Performative Transcendental Arguments. Philosophia 33 (1-4):69-95.score: 6.0
    ‘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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  42. Chad Engelland (2010). The Phenomenological Kant: Heidegger's Interest in Transcendental Philosophy. Journal of the British Society for Phenomenology 41 (2):150-169.score: 6.0
    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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  43. Robert Lockie (2003). Transcendental Arguments Against Eliminativism. British Journal for the Philosophy of Science 54 (4):569-589.score: 6.0
    Eliminativism was targeted by transcendental arguments from the first. Three responses to these arguments have emerged from the eliminativist literature, the heart of which is that such arguments are question-begging. These responses are shown to be incompatible with the position, eliminativism, they are meant to defend. Out of these failed responses is developed a general transcendental argument against eliminativism (the "Paradox of Abandonment"). Eliminativists have anticipated this argument, but their six different attempts to counter it are shown to be separately (...)
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  44. Toni Kannisto (2010). Three Problems in Westphal's Transcendental Proof of Realism. Kant-Studien 101 (2):227-246.score: 6.0
    The debate on how to interpret Kant's transcendental idealism has been prominent for several decades now. In his book Kant's Transcendental Proof of Realism (2004) Kenneth R. Westphal introduces and defends his version of the metaphysical dual-aspect reading. But his real aim lies deeper: to provide a sound transcendental proof for (unqualified) realism, based on Kant's work, without resorting to transcendental idealism. In this sense his aim is similar to that of Peter F. Strawson – although Westphal's approach is far (...)
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  45. Mark Pickering (2011). The Systematic Unity of Nature as a Transcendental Illusion. Kantian Review 16 (3):429-448.score: 6.0
    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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  46. Scott MacDonald (1992). Goodness as Transcendental: The Early Thirteenth-Century Recovery of an Aristotelian Idea. Topoi 11 (2):173-186.score: 6.0
    In this paper I investigate the philosophical developments at the heart of what appears to be the earliest systematic formulation of the doctrine of the transcendentals by comparing the first questions of Philip the Chancellor''sSumma de bono (the so-called first treatise on the transcendentals — ca. 1230) with its immediate ancestor, a small group of questions from William of Auxerre''sSumma aurea (ca. 1220). I argue that Philip''s innovative position on the relation between being and goodness, the centerpiece of (...)
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  47. James Williams (2008). Gilles Deleuze and Michel Henry: Critical Contrasts in the Deduction of Life as Transcendental. Sophia 47 (3):265-279.score: 6.0
    To address the theological turn in phenomenology, this paper sets out critical arguments opposing the theist phenomenology of Michel Henry and Gilles Deleuze’s philosophy of the event. Henry’s phenomenology has been overlooked in recent commentaries compared with, for example, Jean-Luc Marion’s work. It will be shown here that Henry’s philosophy presents a detailed novel turn in phenomenology structured according to critical moves against positions developed from Husserl, Heidegger, and Merleau-Ponty. This demonstration is done through a strong contrast with Deleuze and (...)
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  48. Stephen D. Dumont (1992). Transcendental Being: Scotus and Scotists. Topoi 11 (2):135-148.score: 6.0
    Of singular importance to the medieval theory of transcendentals was the position of John Duns Scotus that there could be a concept of being univocally common, not only to substance and accidents, but even to God and creatures. Scotus''s doctrine of univocal transcendental concepts violated the accepted view that, owing to its generality, no transcendental notion could be univocal. The major difficulty facing Scotus''s doctrine of univocity was to explain how a real, as opposed to a purely logical, concept (...)
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  49. Chad Engelland (2012). Disentangling Heidegger's Transcendental Questions. Continental Philosophy Review 45 (1):77-100.score: 6.0
    Recapitulating two recent trends in Heidegger-scholarship, this paper argues that the transcendental theme in Heidegger’s thought clarifies and relates the two basic questions of his philosophical itinerary. The preparatory question, which belongs to Being and Time , I.1–2, draws from the transcendental tradition to target the condition for the possibility of our openness to things: How must we be to access entities? The preliminary answer is that we are essentially opened up ecstatically and horizonally by timeliness. The fundamental question, which (...)
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