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Copyright of Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper discusses French philosopher Luc Marion’s (1946-) idea about Heidegger’s concept of onto-theology, how metaphysics thinks about the relation between Being and beings, and how God is included in this thinking, and the justification for the idea that onto-theology is idolatrous. According to Marion, even though philosophy treats God as the highest or perfect and infinite being, it is precisely because of this treatment that it actually borders on idolatry. According to him, this is a common characteristic of the thought starting from Scholastic thought and continuing until Heidegger, which sees God as an object of metaphysical imagination. Marion, who takes his criticism of onto-theology from Heidegger, nevertheless claims that he, too, remains in an idolatrous line when it comes to Being. Being is thought through a being, and this implies ontological difference. While Marion states that this difference is ignored, he says that God’s death creates an opportunity in this situation. This means that God’s ontotheological and idolatrous disposition is revealed. Basing his critique of onto-theology on thinkers such as Nietzsche and Heidegger, Marion explains the causes of onto-theology and the idolatrous tendency and offers his own alternative on how to avoid it. [ABSTRACT FROM AUTHOR]

In his Middle Commentary on Posterior Analytics, the great Aristotelian Commentator Ibn Rushd defines "knowledge" (scientific knowledge, epistemē, 'ilm) as one of Aristotle's five intellectual virtues and the faculty of reason, akin to the other virtues, in an Aristotelian way. Ibn Rushd defends the teleological argument, rooted in Aristotle's teleological reading of nature, and supports the modal strong epistemic status of this argument, which is part of the concept of knowledge, in his early work (Short Commentary on Metaphysics), middle period work (al-Kashf) and late work (Long Commentary on Metaphysics), all in harmony with each other. Ibn Rushd, constructing the teleological argument based on the definition of knowledge, which fundamentally articulates the necessary or essential qualities inherent in objects in defense of de re modality, takes a step that seems quite radical within the context of the Aristotelian epistemic tradition to which he is affiliated: The teleological argument, strongly associated with the concept of knowledge—one of the five intellectual virtues—is presented as a form of deductive inference accessible not only to philosophers but also to ordinary public. In other words, according to him, the argument is both a philosophical and a religious way. This implies, for instance, that natural theology, typically viewed by Aquinas as an activity reserved for the higher epistemic class with talent and leisure, is seen by Ibn Rushd as a robust epistemic activity accessible to ordinary people. This new element, which can be referred to as common sense natural theology, contends that ordinary public knowledge and philosophers' knowledge differ in details, such as whether it is a simple or complex deductive inference, while remaining the same in terms of their knowledge status. [ABSTRACT FROM AUTHOR]

Copyright of Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the history of Western philosophy, debates about truth and error have continued to develop, reflecting diverse views that have emerged over time. The question of human nature became the center of intellectual attention, expanding philosophical study from speculation to fundamental thinking. Amid this context, Immanuel Kant emerged as a key figure who brought a new approach to philosophical inquiry. Although he spent his life in Koningsberg, his ideas in epistemology, anthropology, ethics, and education gained global recognition and made him one of the most influential philosophers of the modern era. However, his views have also drawn criticism, especially for the inconsistencies that are perceived to support dogmatism, although he originally intended to criticize it. This research analyzes Kant's thought, especially about the limits of human knowledge, metaphysics, and criticism of dogmatism. The method used is qualitative text analysis, which examines Kant's main work, "Critique of Pure Reason," as well as the views of other philosophers. Primary and secondary literature is reviewed to identify inconsistencies in Kant's arguments. The results show that although Kant's philosophical system has made an outstanding contribution, there are significant areas for improvement in the handling of metaphysical concepts and the limits of knowledge, which ultimately has the potential to fall into dogmatism. This study concludes that Kant's thought remains relevant and essential, but it needs to be reread critically to fully understand its impact on modern philosophy. [ABSTRACT FROM AUTHOR]

The article discusses Nicholas Wolterstorff's explanations for the flourishing of philosophical theology in analytic philosophy by taking Arthur Norman Prior's (1914–1969) development of tense-logic into account. Prior's work challenged the prevailing anti-metaphysical norms in analytic philosophy and introduced an alternative understanding of the relationship between logic and metaphysics. Prior's application of tense-logic to an analysis of the concept of existence in quantified tense-logic and his exploration of future contingency in branching time semantics provide a strong reason for why analytic philosophy naturally incorporates philosophical theology. These considerations lead us to modify Wolterstorff's emphasis on the importance of meta-epistemology for the resurgence of philosophical theology. A development in logic was necessary. Furthermore, Prior's importance questions the assumption that philosophical theology was a consequence of theistic philosophers seeking ways to defend theistic beliefs in analytic philosophy. This is not true for Prior. His invention of tense-logic and discussion of omniscience was driven by an existential interest in finding answers to philosophical problems concerning divine foreknowledge and human freedom which ultimately led him to reject his Christian beliefs. [ABSTRACT FROM AUTHOR]

Over the past 150 years, Thomists have been divided over whether or not St. Thomas Aquinas himself held to the transcendentality of beauty. Francis J. Kovach divides the Thomists into three groups: (1) the transcendentalists, (2) the anti-transcendentalists, and (3) the undecided. Some contemporary Thomist philosophers in the transcendentalist camp, such as Étienne Gilson, see beauty as the forgotten transcendental. We will briefly trace the historical context of the debate by mentioning how philosophers viewed the transcendentality of beauty in ancient and medieval times. Then, we will summarize a contemporary Thomistic transcendentalist view of the nature of beauty and its transcendental status, followed by a contemporary Thomistic anti-transcendentalist view of the nature of beauty and its transcendental status. After that, we will evaluate the nature of beauty according to St. Thomas, as well as the criteria which determines transcendentality. Finally, both the transcendentalist and anti-transcendentalist positions on beauty's transcendental status will be evaluated to determine whether it is metaphysically consistent to regard beauty as a transcendental according to Thomistic thought. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The author presents a summary of her book "The World According to Kant--Appearances and Things in Themselves in Critical Idealism." She explains her belief that philosopher Immanuel Kant is not opposed to metaphysics per se but only to the method that has been used by metaphysicians. She discusses Kant's critical idealism, or the metaphysical content of his theoretical philosophy, understood as an ontological position, his arguments for it and the fundamental assumptions on which it depends.

Nietzsche is a an important philosopher whose works and ideas are have been debated and revisited not only in the Western tradition but also and in the Eastern traditions. For example, almost all of Nietzsche's works have been translated into Turkish, and he is one the most translated European philosophers. There are also numerous scholarly works on Nietzsche, not only by philosophers, but also by literary scholars, theologians, cultural scholars, sociologists and even political scientists. The main reason for Nietzsche' popularity is that his philosophy can be read and interpreted from a variety of perspectives. Nietzsche's ideas can be used to support and argue for any ideological tendency, or to criticize any ideological approach. As a result, Nietzsche has been variously described as a fascist, anarchist, atheist, religious, or even conservative. His most widely held and understood opinions are his interpretation of the phrase "God is Dead" and his portrayal of Nietzsche as an anti-religious character. Nietzsche, on the otherhand, is unafraid to challenge the dominant views of science, reason, and morality. This is because, according to Nietzsche, all previous values, beliefs, and acceptances have created a prejudice against the human capacity for understanding, which can be eradicated by re-evaluating values and reconstructing oneself. Nietzsche takes a genealogical approach, aiming to trace the errors of human history from its beginnings to the present. It is a historically grounded critique of metaphysics and superstition. It is critical to release people from the shackles of the past and help them get back on their feet. According to Nietzsche, the most crucial event that will disturb him/her is God's death. Only then can a person begin to examine his own thinking and question his fundamental identity. What does the short, revolutionary phrase "God dying" actually mean? Did Nietzsche declare war against all religions? How should Nietzsche be understood fundamentally? The present study is intended to answer these questions and to prevent unfounded and damaging discussions about Nietzsche. [ABSTRACT FROM AUTHOR]

A discussion of the metaphysics of spiritual experience requires that we are clear about the nature of metaphysics, and I take as my starting point the 'transcendent metaphysics' described and supposedly eliminated by A. J. Ayer. Most analytic philosophers agree with Ayer (and Kant) that transcendent metaphysics in the relevant sense is deeply problematic, and they associate it with platonism, theism, and religious thinking more generally. Assuming then that spiritual experience takes us into religious territory, and this territory is forbidden, a metaphysics of spiritual experience is going to involve transcendent metaphysics, and it will be similarly problematic. Ayer's conception of transcendent reality is itself deeply problematic, and I shall argue that his metaphysical framework helps to motivate atheistic spirituality by ruling out the possibility of an empirically grounded and hence defensible religious alternative. I shall challenge this framework, set out an alternative with the help of Arthur Schopenhauer, and spell out the implications for a metaphysics of spiritual experience. [ABSTRACT FROM AUTHOR]

This paper illustrates how Hongzhou Chan Buddhism provides valuable resources for dealing with issues in contemporary moral philosophy. In particular, when philosophers adopt the Hongzhou Chan Buddhist's non-dualistic account of reality, we can see how their teachings provide us with important resources needed for resolving philosophical problems that were originally undertaken by philosophers like the American Pragmatists John Dewey and Richard Rorty. When the pragmatists hoped to extirpate traditional metaphysics from moral philosophy, one of their focuses was on providing an alternative to the morality/prudence distinction. As this study illustrates, by overcoming the metaphysical dualism between the "unconditioned" and the "conditioned", the Hongzhou Chan Buddhist can provide an account of compassion that is unconditionally grounded. Their account of compassion can then be understood as bridging the divide between "morality" and "prudence". [ABSTRACT FROM AUTHOR]

This dialogue, taking place between Prof. Whether and Prof. What, focuses on the nature of the relationship between ontology, conceived as the branch of philosophy concerned with the question of what entities exist, and metaphysics, conceived as the complementary part of philosophy that seeks to explain, of those entities, what they are. Most philosophers claim that it is not possible to address the first question without at the same time addressing the second, since knowing whether an entity exists requires knowing what that entity is. Prof. Whether argues against this popular position and offers a detailed analysis of the idea according to which it is possible to do ontology without engaging in metaphysics. Prof. Whether and Prof. What agree that, rather than being merely possible, in some cases it is, for methodological reasons, even preferable to start with a metaphysics-free ontology, postponing any inquiry concerning the nature of the entities included in the ontological inventory to a later stage. However, Prof. What notes that it is not always possible to do ontology without metaphysics, because there are certain kinds of entities, such as universals and possible worlds, that necessarily need a prior metaphysical characterization. [ABSTRACT FROM AUTHOR]

Soviet Marxism is often characterized by the term ontologism. The latter could be defined as a totalizing assertion about material being as inherently dialectical, often coupled with an understanding of thought as mere reflection. This fundamental assertion is said to remain unchallenged among dogmatic party philosophers and critical Marxists alike. Far from an innocent misconception, Soviet ontologism is associated with some of the harshest historical events like the Lysenko affair, where the imposition of the dialectical optic onto the natural sciences resulted in an ideological blockade of research. Various sources of this peculiarity have been identified in Soviet Marxism, from the endorsement of dialectics of nature to the rejection of Cartesian metaphysics. However, a political account of Soviet ontologism is yet to be written. This article will address the question of ontologism as it has been theorized in relation to the philosophy of Evald Ilyenkov. Tracing the history of Russian ontologism from the nineteenth century, we will recover its nationalist dimension. Then, drawing on the philosophical controversies between Lenin and Bogdanov, which in turn will be linked to Ilyenkov's intervention, we will examine the various strands of ontological thinking in Soviet Marxism and identify Ilyenkov's position. Finally, we will ask what insights can the ontological thinking of Soviet Marxism provide in the context of contemporary philosophical turns towards ontology. [ABSTRACT FROM AUTHOR]

It is often remarked that Iris Murdoch’s thought deeply influenced the landscape of twentieth-century moral philosophy. It is certainly true that she inspired a generation of Anglo-American philosophers who sought to critique the moral philosophy of their day. However, these philosophers drew almost exclusively from her early philosophical thought, most notably The Sovereignty of Good. When it came to Murdoch’s second book, Metaphysics as a Guide to Morals (MGM), moral philosophers and scholars alike found it hard to place within contemporary moral philosophy.Our aim in this paper is to offer a reading of MGM that is resolute in its commitment to do justice to the book’s resistance against domestication within standard moral philosophy, while taking Murdoch at her word when she writes that her “whole argument can be read as moral philosophy” (MGM, 740). This commitment allows us to read MGM as an integrated unity. More importantly, it allows us to reassess Murdoch’s place in twentieth-century philosophy and to propose MGM as one of the works seeking to transform it. Our hope is that our reading will interest any philosopher who feels that something essential is missing in current typical practices in the discipline. [ABSTRACT FROM AUTHOR]

For many 20th century philosophers, the "death of God" became an opportunity to rethink the limits of the human, eliminating its claims to a transcendent foundation in order to start again, more modestly, "from below". The new humanity, freed from the burdens of the old metaphysics, becomes able to reappropriate responsibility, rediscovering in the other an irreducible presence. The human and philosophical story of Sarah Kofman offers the possibility of following an original development in this sense, starting from the unspeakable event of the Shoah towards a new possibility for human kind. [ABSTRACT FROM AUTHOR]

For most, the way to process thought has been through mathematician-turned-philosopher Alfred North Whitehead (1861–1947). However, his contemporary, Swedish–American philosopher John Elof Boodin (1869–1950), offers another path. While both clearly exposit a process-based philosophy/theology, there are important differences. The main purpose of this essay is to delineate those differences and highlight Boodin's concept of cosmic immanence (CI) as a key feature separating him from Whitehead's metaphysic. It is argued that CI can provide the heavy lifting for developing a coherent and satisfying process theology without the baggage attached to Whitehead's difficult intricate interconnections and enigmatic neologisms. In other words, Boodin's criticisms of Whitehead (of which there were several) do not amount to an abandonment of process-based thinking or even Whitehead's larger project of developing a coherent process theology. However, the addition of a new synthesis—merging Boodin's CI with Joseph A. Bracken's trinitarian God/world thesis and Ludwig von Bertalanffy's general systems theory (GST)—is necessary for completion. This new CI synthesis suggests that the same process-based destination can be arrived at by an easier and clearer route. [ABSTRACT FROM AUTHOR]

As often occurs with eminent authors, Emmanuel Levinas has acquired a growing number of followers over time and is now widely regarded as one of the greatest contemporary philosophers. In the modern world, where masks hide the visage of the Other, it is more necessary than ever to rediscover Levinas’ thought and writings in the light of a morality which does not justify egocentric behaviour in times of war, political turmoil or pandemics. A morality which would include us all without exception. The hermeneutical proposal of this research article consists in approaching the author’s thought through a global analysis, including textual, contextual and biographical elements. The unitive understanding of the philosophy of alterity, based on the idea of a transcendental goodness and on a limitless intersubjectivity where humanization unfolds its indestructible summons, is pursued. [ABSTRACT FROM AUTHOR]

In this paper, I examine the role that the biblical story of Adam and Eve, Genesis 2–3, plays for philosophers and biblical scholars who advocate a weak metaphysics. In particular, I discuss writings by Mark Glouberman, Richard Kearney and Gianni Vattimo. I examine the question of whether and in what sense Genesis 2–3 can be said to be a primal scene for weak thinking or weak metaphysics. [ABSTRACT FROM AUTHOR]

Copyright of Agora (0211-6642) is the property of Universidad de Santiago de Compostela, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Argumenta Philosophica is the property of Herder Editorial S.L. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sophia, Colección de Filosofía de la Educación is the property of Universidad Politecnica Salesiana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This is a review essay of Christoforos Bouzanis's Social Imaginary and the Metaphysical Discourse: On the Fundamental Predicament of Contemporary Philosophy and Social Sciences. [ABSTRACT FROM AUTHOR]

This article aims to contribute to the intercultural dialogue by discussing and sharing some recent developments in aesthetics in the (untranslated) work of the Romanian philosopher Ștefan Afloroaei (b. 1952). From the impressive thematic corpus of his writings, I will discuss here the exploration of the sense and metaphysical meaning of beauty, which is congruent with the metaphysical questions about the "meaning and sense of life" (Afloroaei 2021). I will show how, by exploring the "paradox of beauty" (Afloroaei 2008; Afloroaei 2008b; Afloroaei 2018; Afloroaei 2018b), such as the often mysterious or strange beauty present both in the familiar world of everyday life and in art, Afloroaei successfully gives fresh answers to longstanding questions in aesthetics, as well as another, more charming face to metaphysics. The focus here is on questions regarding beauty and truth in painting (Heidegger 1971, Derrida 1987), which are explored starting from a painting by Vincent van Gogh, Vincent's Chair (1888). [ABSTRACT FROM AUTHOR]

Copyright of Filosofija, Sociologija is the property of Lithuanian Academy of Sciences Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the notion of immortality in Jaina philosophy by focusing on the problem of the persistence of the self. It considers the concept of persistence within the broader context of Jaina metaphysics and its specific application to living beings. The article analyses the relationship between the immaterial self and its material body to determine which aspects of living beings can be deemed immortal or persisting beyond death. It also investigates the state of liberation as an immortal condition. Drawing from the Tattvârtha-sūtra and four of its commentaries, the article demonstrates the complexity of the Jaina treatment of the issue of the self's persistence over time and its commitment to the doctrine of non-one-sidedness. It also shows that Jaina philosophers deal with this critical philosophical problem in a way that reflects their engagement with the intellectual debates of their time. [ABSTRACT FROM AUTHOR]

The article analyzes the main work of Arthur Schopenhauer, "Die Welt als Wille und Vorstellung", in commemoration of its bicentennial. It highlights the lack of a critical edition of the work and discusses the different existing editions. It also mentions the influence of philosophers such as Plato, Kant, and the Upanishads on Schopenhauer's thinking. Additionally, it addresses the reception and influence of Schopenhauer in 19th-century German philosophy, as well as his focus on natural science and scientific research. The article offers different perspectives and detailed analysis on Schopenhauer's philosophy in topics such as metaphysics, aesthetics, ethics, and philosophy of religion. It also discusses Schopenhauer's relationship with St. Francis of Assisi and analyzes his reception in Brazil and Italy, his relationship with Modernity, and his life in Frankfurt. The compilation offers a contemporary view of Schopenhauer's ideas and is recommended for those interested in his work. [Extracted from the article]

Many philosophers have puzzled over the nature of the logically simple objects, the "substance" of the world, in Wittgenstein's Tractatus logico-philosophicus (TLP). Such questions are misplaced because TLP is committed to the view that talk of such metaphysically problematical entities is part of the "ladder" that must be "thrown away" after one has climbed it. Further, TLP's demotion of its logically simple objects to mere logical subjects requires an increased emphasis on the relations between these alleged objects. TLP's account of its logically simple objects is an application of Russell's relational view of mathematical objects from his Principles of Mathematics applied to "reality". Carnap develops an analogous relational or "structural" view of reality in The Logical Structure of the World. Despite important differences between them, these three philosophers can profitably be seen as replacing the traditional emphasis on substances with a relational model of reality. [ABSTRACT FROM AUTHOR]

According to the grounding theory of powers, fundamental physical properties should be thought of as qualities that ground dispositions. Although this view has recently been defended by many different philosophers, there is no consensus for how the view should be developed within a broader metaphysics of properties. Recently, Tugby has argued that the view should be developed in the context of a Platonic theory of properties, where properties are abstract universals. I will argue that the view should not be developed within such a framework. Either the view should be developed with an ontology of Aristotelian properties, or it should be developed in a Nominalist framework that contains no properties at all. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Alter's The Matter of Consciousness is not only the most systematic defense of the knowledge argument, it is so crystal clear, so compelling, that it should be required reading not only for those interested in consciousness, but for those interested in clear philosophical writing. In some circles The Knowledge Argument (KA) gets a bad rap. Philosophers in those circles should read this book. Though I am someone who takes the argument quite seriously, I have argued that the metaphysical conclusions of the argument can be resisted. Alter has convinced me that in many cases my arguments have come up short, and at the very least require further clarification and defense. For the purpose of these comments, I'm going to focus on his criticism of "subjective physicalism" (Howell, 2013) and its acquaintance response to the knowledge argument. [ABSTRACT FROM AUTHOR]

The article presents the discussion on privileged image of the philosopher. Topics include first-person ascesis of Cartesian doubt through Kant's depredication of existence, to Nietzsche's imputation of grammatical structures underpinning the hypostases of metaphysics, and beyond; and disregard of negation in its expression of contraries, as well as for its overlooked ubiquity in almost every exchange.

Friedrich Nietzsche's Zarathustra, the protagonist of his most famous book, can be regarded as a philosopher who works towards becoming a sage--something that, towards the end of the narrative, ultimately seems to happen. Over the course of the account, he travels between his lonely cave and human society several times, walking up and down a mountain. In this article, I focus on how Nietzsche describes those walks using language that breaks with Cartesian dualism through its employment of such expressions as "lead-drop thoughts." As a systematic frame of reference intended to support the analysis of these descriptions, I make use of Antoni Kempinski's concept of energetic-informational metabolism. Then, motivated by the preceding observations, I outline the philosophico-therapeutic hypothesis of a human transformation taking place as a two-phase procedure: (1) replacing the view of Cartesian dualism with what I call the "theatre of forces," and (2) "de-selfing" the stage, or regarding this theatre as impersonal. Finally, reaching out to a Buddhist philosophical conception of the impersonal, I consider the possibility of a metaphysics entirely derived from sensations. [ABSTRACT FROM AUTHOR]

Although Aristotle is the first philosopher who separates theoretical and practical wisdom from each other, but before Aristotle, Plato also paid attention to the separation or non - separation of theoria and praxis. According to Plato, the virtue is knowledge; That is, self - knowledge is the same virtue and arete of a person. Therefore, in Plato's philosophy, it can be said that theoria and praxis are not separate from each other. At the same time, Plato believes that if we want to become virtuous by will and intention, we must resort to philosophy; That is, philosophy is considered as praxis to provide a certain theoria and purpose. Therefore, it can be said that Plato proposed the separation of theoria from praxis. Now, according to this introduction, important issue arises: Are theoria and praxis separate from each other in Plato's philosophy? This article tries to examine the above question from the viewpoint of Martin Heidegger and Hans - Georg Gadamer. While Heidegger believes that Plato by proposing the separation of theoria from praxis and also the precedence of theoria over praxis, has provided the ground for the formation of metaphysics and as a result the forgetting of Being, Gadamer believes that in Plato's philosophy, theoria and praxis are not separate from each other. In Gadamer's view, many of Plato's doctrines such as the doctrine of ideas, the ideal state, etc., have derived from his practical considerations. [ABSTRACT FROM AUTHOR]

Since Vattimo's interpretation of Nietzsche requires examining the views of Heidegger and Dilthey as his main points, Therefore, in this article, we intend to first mention Heidegger's interpretation of Nietzsche, as the last metaphysical philosopher of the West, in which Heidegger to justify his goal; which is a re-evaluation of the history and experience of the West, deals with Nietzsche's interpretation. Then, briefly, we discuss Dilthey's interpretation of Nietzsche, as a philosopher of life, in which the closeness of Heidegger's and Nietzsche's thinking is emphasized. In the end, by explaining Vatimo's interpretation of Heidegger's Nietzsche, we show that, contrary to Heidegger's opinion, by examining Nietzsche's interpretation of modern nihilism and its connection with postmodern nihilism, he calls him the first postmodern philosopher. And it shows that it is Nietzsche who should be read as the first postmodern philosopher, not Heidegger, and the reason for these different perceptions and interpretations presented by Nietzsche, itself expresses the sensitive position of Nietzsche's philosophy at the end of metaphysics. [ABSTRACT FROM AUTHOR]

This document is an introduction to a special issue of the Journal for General Philosophy of Science, focusing on the work of philosopher Anjan Chakravartty. Chakravartty is known for his research on scientific realism and anti-realism, as well as his contributions to metaphysics and the philosophy of science. The special issue includes articles by various authors discussing Chakravartty's ideas and theories, with Chakravartty providing responses and comments. The topics covered in the articles include the relationship between science and metaphysics, the explanatory power of dispositional realism, the problem of conflicting scientific models, and epistemic disagreements in scientific ontology. Chakravartty also offers his own reflections on these topics in his article. [Extracted from the article]

The present piece focuses on the influence of Plotinus' understanding of time and eternity as articulated in Plotinus' third and fifth Enneads upon Mīr Dāmād's (d. 1631–2) conception of eternity, perpetuity, and time found in his Book of Blazing Brands (Kitab al‐Qabasāt). Although Mīr Dāmād's conception of eternity, perpetuity, and time resembles that of Plotinus' cosmology and ontology, he departs from Plotinus' hypostases in establishing strict parameters for each domain. Unlike Plotinus, Mīr Dāmād argues that the realm of eternity is reserved for God alone, while the realm of Perpetuity contains the Platonic Forms. For Mīr Dāmād, the realm of time is an effect of the realm of Perpetuity and a tool for human beings to understand how to measure events in the temporal world. Unlike many other Shī'ite philosophers, Mīr Dāmād's articulation of these three cosmological realms incorporates thought found in the works of both prominent Sunni and Shī'ite scholars such as Ibn Sīnā, Abū Ḥāmid al‐Ghāzālī, Suhrawardī, and Naṣīr al‐Dīn Ṭūsī. Although his most successful student, Mullā Ṣadrā Shirazī, had ultimately disagreed with his teacher's cosmological doctrine, he remained influenced by the multitude of sources that his teacher had used. [ABSTRACT FROM AUTHOR]

This is a biased reading towards the communication of Cannibal Metaphysics: elements for a post-structural anthropology, a work in which Eduardo Viveiros de Castro thinks about the return of (Amerindian) philosophy to the center of the anthropological stage. In it, the author rereads the Mythologies of Claude Lévi-Strauss through Gilles Deleuze and Félix Guattari, so that this article mainly analyzes this philosophy of immanence and virtuality through these philosophers, but also the influences of Roy Wagner, Gregory Bateson and Henri Bergson. The objective is to give shape to ontological communication in moments of aberrancy and violent encounter with the sign, fundamental to understanding its transversal anthropology and its criticisms of transcendent philosophies of communication, always an interpretative risk of Amerindian perspectivism. [ABSTRACT FROM AUTHOR]

This paper intends to show how the phenomenology of Jean-Luc Marion is causing a significant reaction on contemporary theology. Based on Martin Heidegger’s thought, the French philosopher is forcing the reconsideration of the very theological discourse on the premise of the distinction established by both authors between theology and theiology. We conclude by affirming that theology forces us to think of God outside of metaphysics and, because of that, outside of the being of beings. God can only be thought—without falling into idolatry—by being thought of as a gift, as the Agape who is given to men. [ABSTRACT FROM AUTHOR]

This article will examine the difficulties involved in female embodiment facing as it does negativity from Church Fathers to philosophers and psychologists. The female body is hardly ever just allowed 'to be'. I will argue that placed within the frame of radical incarnation and the dismissal of dualistic metaphysics gives the female body the freedom to be and further places those who would deny the freedom in the realm of those who commit blasphemy and not simply patriarchal misogynists. [ABSTRACT FROM AUTHOR]

Kant believes that the question of knowledge on or existence of ideas such as God, soul, and freedom, requires resolution. He attributes the inability to resolve this problem to the failure to demonstrate that philosophical knowledge, as the basis of metaphysical knowledge, fundamentally differs from mathematics. Unlike previous philosophers, Kant identifies the premise on which mathematics is based as being synthetic a priori. For this reason, he asserts that mathematical propositions are structurally different from analytical propositions on which philosophical knowledge is based. After demonstrating that ideas cannot be theoretically established, Kant revealed that they should be assumed as the reasons for the realization of the highest good in the practical field. He believes that by showing the practical field as the realm where these ideals hold validity, he has provided metaphysics with a method, thus freeing reason from the delusions into which it falls as a result of its inexorable tendency. This study aims to examine Kant’s metaphysical method regarding the existence of ideas and to illustrate the differences between philosophical knowledge, which Kant attributes to the delusions of previous philosophers, and mathematical knowledge. [ABSTRACT FROM AUTHOR]

In this issue of Xipe Totek magazine, the second part of the monograph dedicated to Xavier Zubiri is presented, on the occasion of the fortieth anniversary of his death. The reception and study of Zubiri's thought in various academic instances in Spain and Latin America are highlighted. The five articles presented in this edition show the creative legacy of the Basque philosopher, addressing topics such as Zubiri's expressive style, his response to the problem of metaphysics, the comparison of his thought with that of Franz Brentano, the relationship between sentient intelligence and artificial intelligence, and the conception of politics from Hannah Arendt's perspective. Also included are reviews of a documentary film about the Church of the Living God Column and Support of Truth and Martin Amis' latest book. Finally, there is reflection on the institution of punishment from a conceptual reconstruction of the normative foundations of modern criminal law. [Extracted from the article]

Comparative philosophy is gaining traction in professional academic philosophy, with specialist journals, organizations, books, and public campaigns. These inroads have been made in canonical areas of philosophy, including epistemology, metaphysics, logic, and value theory. Yet comparative philosophy still plays little role in practical applied ethics, an interdisciplinary research area in which work with practice and policy implications are dominated by the anglophone world. In this article, I explain why comparative work might be especially difficult in this type of applied ethics, and I suggest how comparative philosophers might overcome these challenges to connect their theoretical work with contemporary practical issues. [ABSTRACT FROM AUTHOR]

The concept of "mode of existence" has recently experienced a great diffusion in both continental and analytic philosophy. However, philosophers do not pay much attention to the concept of mode of existence itself. This paper proposes to establish a branch of ontology entirely devoted to clarifying the use of such a concept. We will begin by showing how Husserl's framework for addressing the heterogeneity of being, based on the distinction between material and formal ontology, participates in two ideas that have defined the tradition of the univocity of being in Western philosophy: the decision in favor of identity in the "ontological tension" between conceiving of being in terms of identity or in terms of difference, left as a legacy of Aristotle's Metaphysics; and the correlative processes of the "logicization of being" and the "essentialization of existence", that allowed Duns Scotus to proclaim that the concept of being is univocal. Then, we follow Roman Ingarden in claiming that "existential ontology" should be added to Husserl's bifurcation of formal and material ontology: existential ontology is a formal inquiry into the very meaning of there being modes of existence, which, unlike Husserl's formal ontology, does not subject all existence to the mode of logic. The main features of existential ontology are outlined, and some of the questions it must face are mentioned. Finally, an example of how it should work is given by addressing the question of the "existential difference" between being and existence. The idea of existential ontology that should emerge is that of a discipline that provides a "diplomatic" framework in which different understandings of modes of existence can be confronted and debated. [ABSTRACT FROM AUTHOR]

The article examines Immanuel Kant's psychological and transcendental analysis of the factors that determine human actions in different ways and with different strengths. Based on the works, in particular, Critique of Pure Reason, Critique of Practical Reason, and Groundwork of the Metaphysics of Morals, as well as lecture notes and notes of the German philosopher, it was possible to study the interaction between the sensual determination of human actions -- stimuli, affects and passions, and the rational determination of human actions-motives, imperatives, and freedom. We investigate how Immanuel Kant preserves the basic meaning of freedom in the interweaving and interaction of various factors that significantly influence human actions. [ABSTRACT FROM AUTHOR]

The question of how the relationship between metaphysics and theology should be understood is one of the main topics of debate on the agenda of philosophers and theologians from Aristotle (d. 322 BCE) to Avicenna (d. 428/1037), from Avicenna to the late Islamic theological tradition, and even to medieval Jewish and Christian thought. Avicenna criticized Aristotle for identifying metaphysics with theology and presented a new perspective on the relationship between those two disciplines. He argues that God is not the subject but the goal of metaphysics, in other words — metaphysics is an ontological science in terms of its subject matter and a theological science in terms of its goal. In Islamic thought after Avicenna, the relationship between metaphysics and kalam continued to be one of the most heated topics of debate. Trying to explain the relationship between those two disciplines, thinkers such as Imam al-Ghazali (d. 505/1111), Shams al-Din Samarqandi (d. 702/1303), and Sayyid Sharif al-Jurjani (d. 816/1413) made a distinction between “Islamic science and rational science” and argued that metaphysics is an intellectual science while kalam is a religious (Islamic) science. On the other hand, Siraj al-Din al-Urmawi (d. 682/1283), who dealt with the relationship between metaphysics and kalam in his treatise On the Difference between Metaphysics (God-Science) and Kalam, revised Avicenna’s approach and criticized theologians who tried to explain the problem in terms of the distinction between religious and rational sciences. The aim of this article is to analyze Avicenna’s and Urmawi’s views on the relationship between metaphysics and theology, taking into account the historical-problematic context of the issue. [ABSTRACT FROM AUTHOR]

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In Metaphysics Theta 3 Aristotle attributes to the Megarics and unknown others a notorious modal thesis: (M) something can φ only if it is φ-ing. Aristotle does not tell us what motivated (M). Almost all scholars take Aristotle's report to indicate that the Megarics defended (M) as a highly counterintuitive doctrine in modal metaphysics. But this reading faces several problems. First: what would motivate the Megarics to hold such a counterintuitive view? The existing literature tries, in various ways, to motivate (M) in a way neither trivial nor absurd. But, as we will argue, the main approaches end up attributing an unsustainable position to the Megarics. Second: most historical evidence for the Megaric lineage presents the group's philosophical practice as dialectical or negative. So why think that the claim reported in Theta 3 presents a positive, and highly controversial, metaphysical claim? This paper addresses these problems by proposing a dialectical (or negative) reading of the Megarics in Theta 3. By 'dialectical' we here mean a mode of philosophizing that neither seeks to establish the truth or falsity of certain theses, nor takes a skeptical stance. There are different reasons why a philosopher might want to take up such a mode; in the case of the Megarics we argue that they might have wanted to put pressure on Aristotle's idea of possibility and the 'test' for possibility that Aristotle mentions in several works. Reading, as we do, (M) as (part of) a paradox about possibility and actuality, we argue that the Megarics' dialectical approach here aims to highlight a shortcoming of an intuitive conception of possibility, which underpins Aristotle's idea of possibility and which features in his test for possibility. [ABSTRACT FROM AUTHOR]