Results for 'On Overcoming Metaphysics'

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  1.  70
    6 Fink, Reading Nietzsche.On Overcoming Metaphysics - 2013 - In Elodie Boublil & Christine Daigle, Nietzsche and Phenomenology: Power, Life, Subjectivity. Bloomington: Indiana University Press.
  2.  21
    Overcoming Metaphysics”: A Fundamental Feature of Twentieth Century Philosophy.Walter Schweidler - 2022 - Journal of Chinese Philosophy 49 (1):65-73.
    The concept of metaphysics has undergone a significant change in the last 200 years. Beginning with Kant, there is a development in which “metaphysics” is no longer understood as a philosophical discipline but as a personal disposition which rather is an object of philosophical reflexion. For Wittgenstein and Heidegger, this has been the starting point of their understanding of the task and the end of the activity called philosophizing. For both thinkers, philosophy depends on an initial presupposition which, (...)
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  3.  52
    OvercomingOvercoming Metaphysics Through Logical Analysis of Language” Through Logical Analysis of Language.Jaakko Hintikka - 1991 - Dialectica 45 (2‐3):203-218.
    SummaryCarnap tried to overcome metaphysics through a distinction between empirical and conceptual truths. The distinction has since been challenged, but not on the basis of a systematic logical analysis of language. It is suggested here that the logical theory of identifiability based on the author's interrogative model will provide the tools for such a systematic analysis. As an example of what the model can do, a criticism is offered of Quine's and Chomsky's implicit assumption that language learning is based (...)
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  4. Heidegger and Aquinas: An Essay on Overcoming Metaphysics.John D. Caputo - 1982 - New York: Fordham University Press.
    The purpose of the present study is to undertake a confrontation of the thought of Martin Heidegger and Thomas Aquinas on the question of Being and the problem of metaphysics. Now, a 'confrontation' which does no more than draw up a catalogue of common traits and points of difference is no more than a curiosity, an idle comparison which bears no fruit.
  5. Overcoming metaphysics: Elias and Foucault on power and freedom.Ian Burkitt - 1993 - Philosophy of the Social Sciences 23 (1):50-72.
    In their respective analyses of Western civilizations, both Norbert Elias and Michel Foucault were concerned to overcome metaphysical notions of power and freedom, seeing them as relations rather than as properties possessed by some groups and individuals but not others. This essay explores the similarities between their understanding of power and freedom as relations. However, there are many differences between these two theorists, most important of which is the Nietzschean philosophy that is the foundation of Foucault's analysis. Central to the (...)
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  6. Scientism, Social Praxis, and overcoming Metaphysics: A debate between Logical Empiricism and the Frankfurt School.Andreas Vrahimis - 2020 - Hopos: The Journal of the International Society for the History of Philosophy of Science 10 (2):562–597.
    During the 1930s, while both movements were fleeing from persecution by the Nazis, the Vienna Circle and the Frankfurt School planned to collaborate. The plan failed, and in its stead Horkheimer published a critique of the Vienna Circle in “The Latest Attack on Metaphysics” (written in collaboration with Adorno, though he is not credited as an author). This paper will analyse Horkheimer’s (and Adorno’s) article, and the ensuing dialogue with Neurath. The Frankfurt School’s critical stance towards the Vienna Circle (...)
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  7. Heiddegger and Aquinas: An Essay on Overcoming Metaphysics.John D. Caputo - 1984 - International Journal for Philosophy of Religion 16 (2):177-177.
     
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  8.  41
    Faith overcoming metaphysics: Gianni Vattimo and Thomas Aquinas on being.Victor Salas - 2022 - International Journal for Philosophy of Religion 92 (2):99-113.
    This paper considers Gianni Vattimo’s rejection of metaphysical conceptions of being in favor of a hermeneutic ontology developed along the lines of ‘weak thought.’ I argue that Vattimo’s critique neglects an abiding pluralism within the very history of metaphysical thought itself; at least some metaphysical conceptions of being in that history do not fall prey to his critique. To establish my claim I turn to Thomas Aquinas, whose metaphysics is couched within a larger theological context and presents itself dynamically, (...)
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  9. John D. Caputo, Heidegger and Aquinas: An Essay on Overcoming Metaphysics Reviewed by.Robert Burch - 1984 - Philosophy in Review 4 (6):235-237.
     
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  10.  42
    Heidegger and Aquinas: An Essay on Overcoming Metaphysics. By John D. Caputo. [REVIEW]Winston A. Wilkinson - 1985 - Modern Schoolman 63 (1):71-73.
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  11.  23
    Why Overcoming Heideggerian Intellectualism Should Precede Overcoming Metaphysics.Yochai Ataria & Lia Tamir - 2023 - Human Studies:1-23.
    If we are to understand the premises at the core of debates regarding the philosophy of technology, as in the works of several prominent figures such as Marcuse, Ellul, and Habermas, we must confront Heidegger's philosophical legacy. Based on a broad overview of early and later Heidegger, and some of his notable followers, we argue that Heidegger's philosophy of technology created a problematic intellectual legacy. This resulted not only from his well-known political involvement with the Nazi regime but arguably from (...)
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  12.  7
    Why Overcoming Heideggerian Intellectualism Should Precede Overcoming Metaphysics.Yochai Ataria & Lia Tamir - 2024 - Human Studies 47 (2):325-347.
    If we are to understand the premises at the core of debates regarding the philosophy of technology, as in the works of several prominent figures such as Marcuse, Ellul, and Habermas, we must confront Heidegger's philosophical legacy. Based on a broad overview of early and later Heidegger, and some of his notable followers, we argue that Heidegger's philosophy of technology created a problematic intellectual legacy. This resulted not only from his well-known political involvement with the Nazi regime but arguably from (...)
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  13.  93
    Overcoming Philosophy: Heidegger, Metaphysics, and the Transformation to Thinking.Gavin Rae - 2013 - Human Studies 36 (2):235-257.
    Heidegger’s critique of metaphysics is central to his attempt to re-instantiate the question of being. This paper examines Heidegger’s critique of metaphysics by looking at the relationship between metaphysics and thought. This entails an identification of the intimate relationship Heidegger maintains exists between philosophy and metaphysics, an analysis of Heidegger’s critique of this association, and a discussion of his proposal that philosophy has been so damaged by its association with metaphysics that it must be replaced (...)
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  14.  31
    Overcoming the divide between freedom and nature: Clarisse Coignet on the metaphysics of independent morality.Jeremy Dunham - 2020 - British Journal for the History of Philosophy 28 (5):987-1008.
    ABSTRACTClarisse Coignet played an important role in a number of the most important intellectual movements in nineteenth-century France. She grew up around and documented the leaders of...
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  15.  27
    Hermeneutic Perspectives on Ontology, After Metaphysics has Been Overcome: From Levinas to Merleau-Ponty.Shane Mackinlay - 2017 - Sophia 56 (1):115-124.
    One of the ways in which Heidegger characterised his philosophical project was as ‘overcoming metaphysics.’ This was a way of expressing the task of destruction—or, in Derrida’s version, deconstruction—of the tradition of western philosophy. One of the consequences of Heidegger’s critique of traditional western metaphysics is that, in the decades since, there has been a reluctance to engage in anything that might be called ‘metaphysics’. This is somewhat ironic, given that one of the branches of (...) is ontology, and that Heidegger explicitly describes his own work as phenomenological ontology. This essay sketches some ontological implications of the thought of Emmanuel Levinas and Jean-Luc Marion, then outlines some of the ways in which that ontology might be modified in light of hermeneutic critiques of Levinas and Marion, and concludes by suggesting that an ontology informed by these hermeneutic insights can be traced in the thought of Hans-Georg Gadamer and Maurice Merleau-Ponty. (shrink)
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  16.  91
    Heidegger, Art, and the Overcoming of Metaphysics.Matt Dill - 2017 - European Journal of Philosophy 25 (2):294-311.
    In this paper, I advance a new interpretation of Heidegger's reflections on art as we find them in his essay, ‘The Origin of the Work of Art’. I begin, in Section 1, by uncovering the fundamental concern that motivates Heidegger's essay. I show that Heidegger's reflections on art are part of his attempt to uncover a path beyond the history of metaphysics. I then suggest, in Section 2, that while Heidegger does think that art may allow for the (...) of metaphysics, recent interpreters [Dreyfus (2005), Thomson (2011), and Young (2001)] have mistook the kind of art that Heidegger has in mind here. The kind of art that can allow for the overcoming of metaphysics, I argue, is not art that simply thematizes and/or reconfigures cultural worlds. It is instead what Heidegger calls ‘primal poesy’. After discussing the nature of primal poesy, I show in more detail how this kind of art may be capable of getting us beyond the history of metaphysics in Section 3. Finally, in Section 4, I reconsider the more common reading of ‘The Origin of the Work of Art’ in light of the interpretation I've offered in Sections 2 and 3. (shrink)
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  17.  94
    Heidegger’s influence on posthumanism: The destruction of metaphysics, technology and the overcoming of anthropocentrism.Gavin Rae - 2014 - History of the Human Sciences 27 (1):51-69.
    While Jacques Derrida’s influence on posthumanist theory is well established in the literature, given Martin Heidegger’s influence on Derrida, it is surprising to find that Heidegger’s relationship to posthumanist theory has been largely ignored. This article starts to fill this lacuna by showing that Heidegger’s writings not only influences but also has much to teach posthumanism, especially regarding the relationship between humanism and posthumanism. By first engaging with Heidegger’s destruction of metaphysics and related critique of anthropocentrism, I show that, (...)
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  18.  39
    Scotus's Questions on the Metaphysics: A Vindication of Pure Intellect.Giorgio Pini - 2014 - In Amerini Fabrizio & Galluzzo Gabriele, A Handbook to Commentaries on the Metaphysics in the Middle Ages. Brill. pp. 359-384.
    John Duns Scotus authored two works on Aristotle's metaphysics, the Questions on the Metaphysics and the Remarks on the Metaphysics. The Questions were copied several times and were soon regarded as one of Scotus's major works. A close study of Scotus's views on the nature, method, and limits of metaphysics in the Questions provides an access key to an otherwise intractable work. Scotus had a particularly lofty conception of metaphysics as the discipline that both considers (...)
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  19.  68
    Hegel's Metaphysics of Rational Life: Overcoming the Pippin-Houlgate Dispute.Jensen Suther - forthcoming - Hegel Bulletin:1-32.
    In the past decade, the meaning of Hegel's idea of a ‘science of logic’ has become a matter of intense philosophical debate. This article examines the two most influential yet opposed contemporary readings of the Science of Logic—often referred to as the ‘metaphysical’ and ‘non-metaphysical’ interpretations. I argue that this debate should be reframed as a contest between logic as ontology (LAO) and logic as metaphysics (LAM). According to Stephen Houlgate's interpretation of logic as ontology, the science of logic (...)
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  20. Sociocultural and Metaphysical Circles and Their Overcoming in the Development of Mathematics.Aleksandr A. Grigorian - 2012 - Russian Studies in Philosophy 50 (4):73-93.
    The author shows how mathematics in ancient and early medieval Europe was constrained by deeply rooted metaphysical conceptions and how these constraints have been overcome since the late medieval period. As examples, he focuses on changing conceptions of chance, motion, and infinity.
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  21.  8
    Questioning Martin Heidegger: On Western Metaphysics, Bhuddhist Ethics, and the Fate of the Sentient Earth.Eric D. Meyer - 2013 - Lanham, Maryland: Upa.
    In Questioning Martin Heidegger, Martin Heidegger’s “Overcoming Metaphysics” provides the jumping-off point for a wide-ranging critique and deconstruction of Western philosophy. This book also addresses Martin Heidegger’s controversial relationship with German National Socialism and the Holocaust, as well as with contemporary philosophers like J. F. Lyotard and Jacques Derrida.
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  22.  44
    Overcoming Metametaphysics: Nietzsche and Carnap.Felipe G. A. Moreira - 2018 - Nietzsche Studien 47 (1):240-271.
    This essay focuses on the similarities between Nietzsche’s and Carnap’s views on metaphysics, without ignoring their obvious differences. The essay argues that Nietzsche and Carnap endorse but interpret differently an overcoming metametaphysics characterized by the conjunction of the following three claims: an overcoming of metaphysics ought to be performed; this overcoming is to be performed by adopting a method of linguistic analysis that is suspicious of the metaphysical use of language and that interprets such use (...)
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  23.  43
    Being and Technology: Heidegger on the Overcoming of Metaphysics.Gavin Rae - 2012 - Journal of the British Society for Phenomenology 43 (3):305-325.
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  24. Later Heidegger and Wittgenstein on "the overcoming of metaphysics".T. A. Fay - 1991 - Filosofia Oggi 14 (53):53-58.
     
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  25. (1 other version)Is Metaphysics Possible in the Postmodern Age?M. E. Soboleva - 2003 - Russian Studies in Philosophy 42 (3):52-69.
    Metaphysics, understood as the first philosophy, that is, the science of the ultimate foundations and principles of being, has long been declared an anachronism in the postmodern period.1 The pluralistic character of being, the heterogeneity of types of philosophical discourse and their mutual irreducibility, the spatiotemporal discreteness of various ontologies and epistemologies, the understanding of tradition as a given that needs to be overcome rather than continued—all these indicators point to the paradigm of new thinking within which flows the (...)
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  26.  25
    Hegel’s Overcoming of the Overcoming of Metaphysics.Richard Dien Winfield - 2016 - In Allegra De Laurentiis, Hegel and Metaphysics: On Logic and Ontology in the System. Boston: De Gruyter. pp. 59-70.
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  27. Metaphysics, the Absolute and the Homonimy of the Negative. Prolegomena for a Speculative Logic. Part I.Horațiu Marius Trif-Boia - 2018 - Studia Universitatis Babeş-Bolyai Philosophia:163-188.
    Our paper addresses eight main and traditional issues of Philosophy: the issue of speculative logic; the issue of the fundamental premises of existence and thinking — which engages on the path of absolute ontological reduction; the issue of absolute Nothingness revealed as the ultimate result of the previous reduction; the issue of the realness and effectiveness of Nothingness; the issue of ontological Difference; the issue of the consistency and apodicticity of metaphysics; the issue of the nature of the Absolute; (...)
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  28.  37
    Overcoming Violence in Practice.Sarah Katherine Pinnock - 2004 - Buddhist-Christian Studies 24 (1):73-85.
    In lieu of an abstract, here is a brief excerpt of the content:Overcoming Violence in Practice1Sarah K. PinnockIn Christian thought, the classic theological response to evil and suffering, known as "theodicy," operates on a metaphysical level. It aims to elucidate questions about God: God's power to prevent evil, God's goodness and justice, and God's purposes in allowing evil. It also examines questions about humanity: Are humans chronically prone to sin and violence? Does suffering serve good purposes? Does God redeem (...)
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  29.  58
    Overcoming onto-theology: toward a postmodern Christian faith.Merold Westphal - 2001 - New York: Fordham University Press.
    Overcoming Onto-theology is a stunning collection of essays by Merold Westphal, one of America’s leading continental philosophers of religion, in which Westphal carefully explores the nature and the structure of a postmodern Christian philosophy. Written with characteristic clarity and charm, Westphal offers masterful studies of Heidegger’s early lectures on Paul and Augustine, the idea of hermeneutics, Schleiermacher, Hegel, Derrida, and Nietzsche, all in the service of building his argument that postmodern thinking offers an indispensable tool for rethinking Christian faith. (...)
  30.  22
    Dislodged Experience as an Overcoming of Reason: Towards a Phenomenology of Beyng.Erik Kuravsky - 2022 - Research in Phenomenology 52 (3):375-398.
    Heidegger’s Contributions to Philosophy approaches human transformation as an overcoming of Western metaphysics. The nature of this transformation does not imply a mere change of a worldview, an ethical or spiritual fulfillment, or even self-transcendence. Instead, Heidegger speaks about a dislodgement of human essence. In the article I address the notion of dislodgement as central for understanding the nature of the shift required for the human selfhood to be grounded in Da-sein. I stress the relation between dislodgement and (...)
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  31.  55
    Metaphysical thinking after metaphysics: a theological reading of Jan Patočka’s Negative Platonism.Martin Koci - 2018 - International Journal of Philosophy and Theology 79 (1-2):18-35.
    For decades now, the end of metaphysics has been heralded. Engaging with the issue at stake, first, I will present and critically discuss Jan Patočka’s prophetic reflection on the fate of metaphysics after metaphysical philosophy. This will show that the problem is far more complicated and that attempts devoted to overcoming metaphysics often unjustly reduce it. To be able properly address the complexities of the crisis of metaphysics, I will move beyond Patočka and will introduce (...)
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  32.  5
    Life: An Essay on the Overcoming of Metaphysics.Leonard Lawlor - 2007 - In Constantin V. Boundas, The Edinburgh Companion to the Twentieth Century Philosophies. Edinburgh. University of Edinburgh Press. pp. 517-530.
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  33. Metaphysics, Absolute and the Homonimy of the Negative. Prolegomena for a Speculative Logic. Part II.Horațiu Marius Trif-Boia - 2019 - Studia Universitatis Babeş-Bolyai Philosophia:99-127.
    Our paper addresses eight main and traditional issues of Philosophy: the issue of speculative logic; the issue of the fundamental premises of existence and thinking — which engages on the path of absolute ontological reduction; the issue of absolute Nothingness revealed as the ultimate result of the previous reduction; the issue of the realness and effectiveness of Nothingness; the issue of ontological Difference; the issue of the consistency and apodicticity of metaphysics; the issue of the nature of the Absolute; (...)
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  34.  8
    Metaphysics of Scientific Practice.Marie I. Kaiser & Javier Suárez - unknown
    The method of metaphysics of scientific practice consists in developing metaphysical claims on the basis of empirical information from and about scientific practice. This method stands in the tradition of naturalistic or scientific metaphysics on the one hand, and philosophy of science in practice on the other. In this chapter we draw on some of our own research to specify the method at work. We argue that the method is typically carried out in four steps: identifying the available (...)
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  35. Transcending Otherness: Overcoming Obstacles in the Mystical Journey in Shabestarī’s Rose Garden of Mystery.Rasoul Rahbari Ghazani - 2023 - Journal of Philosophical Investigations 17 (45):267-282.
    This study explores the distinguished Persian Sufi mystic Shaykh Maḥmūd Shabestarī’s Golshan-e Rāz, or The Rose Garden of Mystery. Adopting a hermeneutic approach, it scrutinizes the intricate spiritual journey towards divine realization delineated in Shabestarī’s poetry, utilizing qualitative content analysis of original texts and interpretations by scholars such as Lāhījī and Ibn Turka Iṣfahānī. The main question the paper addresses is this: “How can the spiritual journeyer overcome obstacles—particularly ‘otherness’—and achieve unity with the divine Essence within the framework of Islamic (...)
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  36.  84
    Overcoming the Kantian Frame: Tragedy, Recognition, and the Death of God.Robert Williams - 2013 - The Owl of Minerva 45 (1/2):85-100.
    This paper has three sections. 1) For Hegel, the true infinite is the fundamental concept of philosophy. The true infinite challenges current non-metaphysical interpretations of Hegel, as it challenged Kant’s restriction of cognition to finitude and attack on metaphysics. The consciousness of limit implies a transcendence of limit, and an infinite opposed to the finite shows itself to be finite. 2) Hegel accepts Kant’s approach to the God-question through practical reason, but rejects Kant’s postulates as incoherent. The content of (...)
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  37.  31
    M. Heidegger: Metaphysical character of technical scientific civilisation.Mico Savic - 2009 - Filozofija I Društvo 20 (1):107-140.
    In this paper, author deals with Heidegger's account of the modern age as the epoch based on Western metaphysics. In the first part of the paper, he shows that, according to Heidegger, modern interpretation of the reality as the world picture, is essentially determined by Descartes' philosophy. Then, author exposes Heidegger's interpretation of the turn which already took place in Plato's metaphysics and which made possible Descartes' metaphysics and modern epoch. In the second part of the paper, (...)
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  38.  76
    Leaving metaphysics to itself.Lilian Alweiss - 2007 - International Journal of Philosophical Studies 15 (3):349 – 365.
    In 'Time and Being' Heidegger claims that the task is to 'cease all overcoming and to leave metaphysics to itself'. This paper asks what it actually means to leave metaphysics to itself, and how we are meant to understand the difference between "leaving metaphysics to itself" and "overcoming metaphysics". To understand this distinction, the paper compares Heidegger's later position with those of Husserl and Wittgenstein and with his own earlier position expressed in Being and (...)
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  39.  43
    Nietzsche and Metaphysics[REVIEW]Mark T. Conard - 1997 - Review of Metaphysics 51 (2):420-421.
    This is a collection of essays devoted to the issue of Nietzsche’s complex relationship to metaphysics. In the preface, Haar claims that the overcoming of metaphysics “marks without a doubt the entire development of [Nietzsche’s] thought...”. He goes on to wonder whether or not Nietzsche “remains prisoner to the categories that he overturns”. Was Nietzsche successful in overcoming metaphysics, or was he, as Heidegger claims, the last exemplar of the metaphysics of the subject?
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  40. Overcoming Modal Skepticism via Conceptual Engineering.Krzysztof Sękowski - 2024 - In Yannic Kappes, Asya Passinsky, Julio De Rizzo & Benjamin Schnieder, Facets of Reality — Contemporary Debates. Contributions of the Austrian Ludwig Wittgenstein Society. Austrian Ludwig Wittgenstein Society. pp. 697-707.
    The paper defends the view that that a significant part of metaphysics should be understood as conceptual engineering, and explores its epistemological advantages and metaphysical implications. It discusses the challenge raised by moderate modal skepticism, which points out the lack of reliable methods for verifying modal statements through thought experiments. As I argue, a normative stance on metaphysical methodology, understanding it as engaging in conceptual engineering project, justifies the use of this method. By adopting an approach where the method (...)
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  41.  78
    Overcoming the Foundationalist/Nonfoundationalist Divide.Jessica M. Murdoch - 2010 - Philosophy and Theology 22 (1-2):373-387.
    In this paper I argue that Karl Rahner’s theological method, properly understood as a method of transcendental hermeneutics, overcomes the impasse in contemporary theology between foundationalist and nonfoundationalist methods. Though Rahner is indeed a metaphysical foundationalist, his method is nevertheless epistemologically nonfoundational. In short, Rahner’s understanding of the radical contingency of subjectivity disallows the possibility of reliance on certain and indubitable principles of knowledge. I contend that an understanding of the nonfoundational elements of Rahner’s method will point towards the continued (...)
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  42.  14
    Nietzsche on Truth and Overcoming.Paul Swift - unknown
    Nietzsche on Truth and Overcoming traces the development of Friedrich Nietzsche's epistemic criticism. Nietzsche's outright denial of the existence of truth is grounded in his claim that stable metaphysical entities do not exist. The following inquiry examines Nietzsche's method of doubting which compels him to dismiss "being" as a fictitious "perspectival falsification". Nietzsche's denial of the reality of pre-existent "being" creates problems with communicating what he means through normal language. Nietzsche on Truth and Overcoming elucidates the problems which (...)
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  43.  87
    José Ortega y Gasset's Metaphysical Innovation: A Critique and Overcoming of Idealism, by Antonio Rodríguez Huéscar. [REVIEW]Stacey Ake - 1996 - Review of Metaphysics 49 (3):677-678.
    Traditionally, Ortega y Gasset has fallen between the cracks of philosophical categorization. He is not an existentialist; neither is he a phenomenologist nor a pragmatist. Yet his major claim, "I am I and my circum-stance" both bridges and transcends these categories. It is the intent of Rodríguez Huéscar's book to show that this particular claim, and the metaphysical system Ortega developed from it, is Ortega's chief innovation in addressing what was once perceived as the central crisis of modern philosophy: the (...)
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  44.  58
    Hegel and Metaphysics: On Logic and Ontology in the System.Allegra De Laurentiis (ed.) - 2016 - Boston: De Gruyter.
    The collective focus of the essays here presented consists of the attempt to overcome the deadlock between metaphysical and non- metaphysical Hegel interpretations. There is no doubt that Hegel rejects traditional and influential forms of metaphysical thought. There is also no doubt that he grounds his philosophical system on a metaphysical theory of thought and reality. The question asked by the contributors in this volume is therefore: what kind of metaphysics does Hegel reject, and what kind does he embrace? (...)
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  45.  65
    On the Consolation Offered by Leszek Kołakowski’s Metaphysical Horror.Janusz Dobieszewski - 2010 - Dialogue and Universalism 20 (7-8):21-38.
    The paper is a critical review of Leszek Kołakowski’s book Metaphysical Horror. According to Kołakowski, the starting-point of metaphysical horror is the awareness of changeability, transience, contingency and fragility of the world and human existence in face of the overwhelming and abysmal face of Nothingness. According to Kołakowski, the inevitable urge to overcome metaphysical horror leads to the idea of the Absolute, which can appear in two forms: God and cogito.What underlies the present paper is disagreement with Kołakowski’s perspective of (...)
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  46. Toward a Metaphysical Freedom: Heidegger’s Project of a Metaphysics of Dasein.François Jaran - 2010 - International Journal of Philosophical Studies 18 (2):205-227.
    The 'Metaphysics of Dasein ' is the name which Heidegger gave to a new philosophical project developed immediately after the partial publication of his masterwork Being and Time. As Heidegger was later to recall, an 'overturning' took place at that moment, more precisely right in the middle of the 1929 treatise On the Essence of Ground. Between the fundamental-ontological formulation of the question of being and its metaphysical rephrasing, Heidegger discovered that a 'metaphysical freedom' stood at the root of (...)
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  47. On Haslanger’s Meta-Metaphysics: Social Structures and Metaphysical Deflationism.E. Díaz-León - 2018 - Disputatio 10 (50):201-216.
    The metaphysics of gender and race is a growing area of concern in contemporary analytic metaphysics, with many different views about the nature of gender and race being submitted and discussed. But what are these debates about? What questions are these accounts trying to answer? And is there real disagreement between advocates of differ- ent views about race or gender? If so, what are they really disagreeing about? In this paper I want to develop a view about what (...)
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  48. A Case Against the Contemporary Taxonomy of Views on the Metaphysics of Freedom. Berkeley's Account of Free Will and Agency.Daniele Bertini - 2011 - Dialegesthai.
    My paper provides a preliminary work towards a theory of freedom and agency which I name "Theory of Procedural Agency (TPA)". Since TPA relies on intuitions which can not be settled into the metaphysical framework of contemporary approaches to freedom and agency, I focus on some reasons which explain why these intuitions should be preferred to the competing ones. My strategy is to argue for my view defending an embryonal version of TPA, that is Berkeley's considerations on free will, agency (...)
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  49. Aristotle on the Purity of Forms in Metaphysics Z.10–11.Samuel Meister - 2020 - Ergo: An Open Access Journal of Philosophy 7:1-33.
    Aristotle analyses a large range of objects as composites of matter and form. But how exactly should we understand the relation between the matter and form of a composite? Some commentators have argued that forms themselves are somehow material, that is, forms are impure. Others have denied that claim and argued for the purity of forms. In this paper, I develop a new purist interpretation of Metaphysics Z.10-11, a text central to the debate, which I call 'hierarchical purism'. I (...)
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  50. Metaphysics of Science and the Closedness of Development in Davari's Thought.S. M. Reza Amiri Tehrani - 2023 - Philosophical Investigations 17 (44):787-806.
    Introduction Reza Davari Ardakni, the Iranian contemporary philosopher, distinguishes development from Western modernity; in that it considers modernity as natural and organic changes that Europe has gone through, but sees development as a planned design for implementing modernity in other countries. As a result, the closedness of development concerns only the developing countries, not Western modern ones. Davari emphasizes that the Western modernity has a universality that pertains to a unique reason and a unified world. The only way of thinking (...)
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