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Academic literature on the topic 'Impossibility of Metaphysics'

Author: Grafiati

Published: 18 May 2024

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Journal articles on the topic "Impossibility of Metaphysics"

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Fernández Polanco, Valentín. "La visión de André de Muralt sobre la influencia de la teología medieval en la evolución histórica del pensamiento metafísico." Carthaginensia 39, no. 76 (January 25, 2024): 637–53. http://dx.doi.org/10.62217/carth.437.

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En las líneas que siguen se expone la visión de la evolución del pensamiento metafísico que se puede obtener a partir de la obra de André de Muralt. Según esa visión, la historia de la metafísica se puede dividir en dos períodos fundamentales: el período antiguo y medieval, por un lado, y el moderno y contemporáneo, por otro. El primero de ellos se edifica sobre las soluciones platónica y aristotélica a la aporía parmenídea, y entra en crisis con la limitación impuesta al conocimiento metafísico por la teología crítica del siglo XIV. El segundo se presenta escindido en dos líneas paralelas: una línea que, al edificarse sobre cimientos escotistas, nace condenada a no poder superarlos, y otra que, aceptando las conclusiones de Guillermo de Ockham, declara resueltamente la completa imposibilidad de la metafísica. Ambas líneas confluyen en la segunda mitad del siglo XX en la misma era postmetafísica. Abstract: This paper aims to show a view of the evolution of metaphysical thinking based on André de Muralt’s work. This view differentiates two main periods in the history of metaphysics: the ancient and medieval one and the modern and contemporary. The first period is founded on Platonic and Aristotelian different solutions to the Parmenidean impossibility of metaphysics, and falls into crisis with the limitations imposed to metaphysical thinking by the XIV century critical theology. The second period presents two parallel lines: the one who, based on Duns Scot’s presuppositions, finds itself in the impossibility of getting over them; and the one who, accepting William of Ockham’s conclusions, declares the complete impossibility of metaphysics. Both lines converge, in the second half of XX century, in the same postmetaphysical age.

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Compaan, Auke. "The revelation of Christ as an impossible impossibility: a critical reading of Jean-Luc Marion’s contribution to the post-modern debate in phenomenology, philosophy of religion and theology." STJ | Stellenbosch Theological Journal 1, no. 1 (July 31, 2015): 57. http://dx.doi.org/10.17570/stj.2015.v1n1.a3.

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This article is an attempt to establish the phenomenological and theological value of the concept of Revelation in the work of the French philosopher Jean-Luc Marion in a post-modern cultural and intellectual context. Is it possible to speak of revelation in a phenomenological sense and more radically, about the Revelation of God, after the critique of metaphysics and phenomenology by Derrida, Caputo and others? Marion argues that by overcoming metaphysics and broadening the limits of traditional phenomenology to include phenomena of Revelation, the Revelation of Christ is a phenomenological impossible impossibility. Using Marion’s reinterpretation of Husserl and Heidegger`s understanding of “givenness”, “the given” and the “gift” and his concept of Revelation as a saturated phenomenon, I want to critically illuminate his contribution to the concept of r/Revelation as a post-metaphysical and theological possibility.

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Robu, Gabriel-Iulian. "Il nome di dio, tra metafisica, fenomenologia e teologia. La prospettiva di Jean-Luc Marion e l’influsso di Edmund Husserl." DIALOG TEOLOGIC XXVI, no. 51 (June 1, 2023): 135–47. http://dx.doi.org/10.53438/brwi2493.

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This article presents the evaluation that Marion makes of the onto- theological determination of metaphysics and of conceptual idolatry, and the resolution that is proposed through the phenomenology of the gift. The new name of God, in the logic of this phenomenology of Marion, no longer starts from the language of being, esse, but from gift and love. “Love purifies our heart from every idol, since it alone is given and said as the name of God and yet it alone occurs in the experience of this world”. God is a Gift, is donation; he is Love, and his revelation is the saturated phenomenon par excellence which shows the impossibility of impossibility by God. In past times the dialogue of theology with other sciences and atheists was partly supported by arguments provided by classical metaphysics. The cry of triumph of nihilism calls for the very end of this metaphysics and the death of its God (Nietzsche). By what name, then, do we call God after “the death of God”, in today’s philosophical background? Also, if God is really God, how can he die? Only a God who is only a “god” can die. If metaphysics has come to its end, who will assume his task and duty? These are some questions which, following Marion’s and Husserl’s indications, we will briefly try to answer, after a short presentation of the status quaestionis.

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Gravina, Irina V. "Rethinking the One: A.F. Losev and Twentieth-century European Henology." Voprosy Filosofii, no. 10 (2022): 76–85. http://dx.doi.org/10.21146/0042-8744-2022-10-76-85.

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The attention of modern philosophy to the ancient concept of the One has led to the emergence of an independent intellectual stream – henology. Although the concept came out from European studies, within Russian philosophy it is best developed by Alexey Losev, Losev characterized “The One” as fundamental category of philosophical knowledge. In this article analyzes the importance of the topic and pays attention to its value for modern ontology and the state of metaphysics in general. It is noted that the discussion of the Oneness is built around one aspect – the crisis of metaphysics and solutions to this problem. Due to the fundamentality of the question, it revolves around the figure of Plato and the Platonic philosophy, but goes different ways. It is noted that, on the one hand, apologists for the One find in Platonism new and valuable ways to justify the position on the impossibility of overcoming metaphysics – the apophatic henology. On the other hand, postmodernists criticise Plato for idealism and apology of hierarchical worldview. In this point of view, concept of the One closes to totalitarian mythologies. It is shown that the concept of henology is contradictory, there are several disputable positions about that. Some authors tend to understand the One only as radical structurally indistinguishable apophatic, others, following the tradition of Christian metaphysics, on the contrary, as a complex system of apophatic and cataphatic character. It is made the conclusion that the systems of henologists in the XX century are united by the attention to ontology in general. Henology thus unites in its dialogue european and russian thought, metaphysical and post-metaphysical, bringing back twentieth-century thinkers to contemplate the foundations of being.

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Hermens, Ronnie. "The problem of contextuality and the impossibility of experimental metaphysics thereof." Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 42, no. 4 (November 2011): 214–25. http://dx.doi.org/10.1016/j.shpsb.2011.06.001.

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Giovannoni, Elena, and Paolo Quattrone. "The Materiality of Absence: Organizing and the case of the incomplete cathedral." Organization Studies 39, no. 7 (June 22, 2017): 849–71. http://dx.doi.org/10.1177/0170840617708005.

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This study explores the role of absences in making organizing possible. By engaging with Lefebvre’s spatial triad as the interconnections between conceived (planned), perceived (experienced through practice) and lived (felt and imagined) spaces, we challenge the so-called metaphysics of presence in organization studies. We draw on the insights offered by the project of construction of Siena Cathedral during the period 1259–1357 and we examine how it provided a space for the actors involved to explore their different (civic, architectural and religious) intentions. We show that, as the contested conceived spaces of the cathedral were connected to architectural practices, religious powers and civic symbols, they revealed the impossibility for these intentions to be fully represented. It was this impossibility that provoked an ongoing search for solutions and guaranteed a combination of dynamism and persistence of both the material architecture of the cathedral and the project of construction. The case of Siena Cathedral therefore highlights the role of absence in producing organizing effects not because absence eventually takes form but because of the impossibility to fully represent it.

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Żak, Wojciech. "Granice poznania a kształt bytu na podstawie myśli Karla Jaspersa." Principia 68 (2021): 167–92. http://dx.doi.org/10.4467/20843887pi.21.007.18697.

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The Limits of Cognition and the Shape of Being Based on the Thought of Karl Jaspers The article points out the elements of Karl Jaspers’ epistemological conception that cross out the possibility of a comprehensive account of being. The key issue here is the limits of cognition, which take the form of object cognition. The theme of limits points to the inadequacies of human thinking in the context of quantifiable and absolutist representations of reality. The impossibility of adequately grasping the totality of reality will be illustrated here by means of the criticism Jaspers levelled at absolutising metaphysics. In connection with the description of the structure of cognition proposed by Jaspers, the article points out the conceptual proximity of the issue of worldview and metaphysics in the light of the thought of the cited author.

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Rosa Maria, Marafioti. "Ein Logos für das Sein und den Gott. Heideggers Auseinandersetzung mit der Theologie ab den dreißiger Jahren. II." Studia Universitatis Babeș-Bolyai Philosophia 65, no. 3 (December 10, 2020): 99–118. http://dx.doi.org/10.24193/subbphil.2020.3.05.

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"A Logos for Being and God. Heidegger’s Confrontation with Theology from the 1930s. II. Heidegger’s entire itinerary is characterised by the search for a living relationship with God, and thus for a Logos able to think and name the divine without objectifying its divinity. Getting into a dialogue with Western philosophers and theologians and distinguishing the fields of thinking, faith and science one from the other, since the 1930’s Heidegger claims that, if the traditional theology has seen God as the supreme being, metaphysics, on its part, has identified it with Being as such. According to Heidegger, the “onto-theo-logical” constitution of metaphysics has developed itself by means of the reception of the Jewish-Christian concept of an almighty God as creator. This process has led to the “fulfilment” of the “machination” in the totalitarian regimes of the 20th century. Heidegger speaks about the “poverty” of thought and about the consequent impossibility of building an ontology as well as a theology. Nevertheless, he still waits for the hint of a “last God”, in so far as he assumes that a renewed manifestation of the divine must be prepared through the “overcoming” of the “forgetfulness” of Being and God. Keywords: God, faith, thinking, theology, metaphysics. ZUSAMMENFASSUNG. Die Suche nach einem lebendigen Verhältnis mit Gott und deshalb auch nach einem Logos, der imstande sei, das Göttliche zu denken und auszudrücken, ohne es zu vergegenständlichen, prägt den ganzen heideggerschen Denkweg. Während Heidegger ein fruchtbares Gespräch mit Philosophen und Theologen der abendländischen Tradition führt und die Sachgebiete von Denken, Glauben und Wissenschaft voneinander abgrenzt, ab den 1930er Jahren vertritt er die Ansicht, dass die traditionelle Theologie Gott für das höchste Seiende gehalten habe, das wiederum von der Metaphysik mit dem Sein als solchen identifiziert worden sei. Die „onto-theo-logische“ Verfassung der Metaphysik habe sich gleichzeitig mit der Rezeptionsgeschichte des jüdisch-christlichen Begriffs vom allmächtigen Schöpfergott gestaltet, die in die Vollendung der „Machenschaft“ während der Totalitarismen des 20. Jahrhunderts gemündet sei. Heideggers Anerkennung der „Dürftigkeit“ des Denkens und damit der Unmöglichkeit, eine Ontologie sowie eine Theologie auszuarbeiten, hindert ihn daran nicht, auf den Wink eines „letzten Gottes“ zu warten, indem er durch die „Verwindung“ der Seins- und Gottesvergessenheit die Vorbereitung einer erneuten Erscheinung des Göttlichen bezweckt. Schlüsselwörter: Gott, Glaube, Denken, Theologie, Metaphysik."

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JABAL, Nadira Khairallah. "THE SOPHYAN THE (AL-REFAA) BETWEEN THE META-PHYSICS AND REALITY." RIMAK International Journal of Humanities and Social Sciences 04, no. 02 (March 1, 2022): 500–509. http://dx.doi.org/10.47832/2717-8293.16.33.

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The Metaphysics as a branch of the philosophy has be come the interest of the ‎Arab philosophers in cluding the sophyan, so it appeared in their literary texts ‎from which the "the" (AL-Refaa) texts since it includes the meaning of separation ‎from reality. When we stop at it we find it as s trip that makes the spirit moves ‎towards the divine, it requires the approaching despite the impossibility to do ‎that. Allah is the subject of the meta-physics as Ava Sina claimed this research ‎deals with the trip texts as it includes meanings that pass the difficulties, ‎eagerness, love depending on the analytical aspects trying to approach the ‎sounding of the sophyan text‎‎.‎

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Karpovich, V. N. "Rational Reasons, Counterfactual Statements and “Impossible Worlds” in the Philosophical Justifications of Thought Experiments." Siberian Journal of Philosophy 19, no. 3 (January 11, 2022): 33–43. http://dx.doi.org/10.25205/2541-7517-2021-19-3-33-43.

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In his theory of natural laws David Lewis rejects the authenticity of impossible worlds on the grounds that the contradiction contained within his modifier "in (the world) w" is tantamount to a contradiction in the whole theory, which seems unacceptable. At the same time, in philosophical discourse very often researchers use counterfactual situations and thought experiments with impossible events and objects. There is a need to apply the theory of worlds to genuine, concrete, but impossible worlds. One way to do this is to reject Lewis's classical negation on the grounds that it leads to problems of completeness and inconsistency inside the worlds. The proposed extension for impossibility is compatible with Lewis's extensional metaphysics, although it leads to some loss for description completeness in semantics.

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Dissertations / Theses on the topic "Impossibility of Metaphysics"

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Saha, Bishnupriya. "Possibility of Metaphysics." Thesis, University of North Bengal, 2022. http://ir.nbu.ac.in/handle/123456789/4782.

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Crews-Anderson, Timothy Alan. "The Impossibility of Evil Qua Evil: Kantian Limitations on Human Immorality." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07212006-172111/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Melissa Merritt, committee chair; Andrew Altman, Andrew J. Cohen, committee members. Electronic text (44 p.) : digital, PDF file. Description based on contents viewed Apr. 19, 2007. Includes bibliographical references.

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Books on the topic "Impossibility of Metaphysics"

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Poma, Andrea. The Impossibility and Necessity of Theodicy: The “Essais” of Leibniz. Dordrecht: Springer Netherlands, 2013.

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Collier, Arthur. Clavis Universalis: Or, a New Inquiry after Truth. Being a Demonstration of the Non-Existence, or Impossibility, of an External World. Independently Published, 2019.

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Newlands, Samuel. Spinoza’s Metaphysics of Modality. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817260.003.0005.

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Chapter four argues that ignoring a fundamental explanatory question has led interpreters to misunderstand Spinoza’s views on necessity, contingency, possibility, and impossibility. Although the scope of Spinoza’s necessitarianism has also been hotly debated, a central question has gone largely unasked: just what is modality, according to Spinoza? By focusing first on his analysis of necessity, we gain insight into more familiar questions of modal distribution: what exists necessarily, contingently, and so forth. Spinoza ultimately endorses a form of what might now be called anti-essentialism, according to which the modal status of some things depends partly on how those things are conceived. Hence Spinoza affirms both the genuine contingency and strict necessity of one and the same thing’s existence, depending on how it is conceived. After considering Spinoza’s defense of this account, the author turns to why Spinoza thinks we do not, in fact, adopt necessitarian perspectives on the world.

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Poma, Andrea. The Impossibility and Necessity of Theodicy: The "Essais" of Leibniz. Springer, 2012.

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Poma, Andrea. The Impossibility and Necessity of Theodicy: The “Essais” of Leibniz. Springer, 2014.

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Oderberg, David S. The Impossibility of Natural Necessity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796299.003.0006.

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I build a case for the impossibility of natural necessity as anything other than a species of metaphysical necessity—the necessity obtaining in virtue of the essences of natural objects. Aristotelian necessitarianism about the laws of nature is clarified and defended. I contrast it with E. J. Lowe’s contingentism about the laws. I examine Lowe’s solution to the circularity/triviality problem besetting natural necessity understood as relative necessity. Lowe’s way out is subject to serious problems unless it is given an essentialist turn, which he declines to do. Further, his defence of contingency in terms of possible variation in the natural constants is found wanting, as is a related defence given by Kit Fine. I examine and raise problems for a recent, Lowe-inspired defence of a hybrid view of the modal status of laws given by Tuomas Tahko. Aristotelian necessitarianism can account for the sorts of phenomena to which contingentists typically appeal.

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Bishop, Robert C., Michael Silberstein, and Mark Pexton. Emergence in Context. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192849786.001.0001.

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Abstract This is a book about the multidisciplinary topic of emergence. Science, philosophy of science, and metaphysics have long been concerned with the question of how order, stability, and novelty are possible and how they happen. How can order come out of disorder? We provide a new account of emergence, contextual emergence, that attempts to answer these questions. Contextual emergence is grounded primarily in the sciences, as opposed to logic or metaphysics. It is both an explanatory and ontological account of emergence that gets us beyond the impasse between “weak” and “strong” emergence in the emergence debates. Contextual emergence challenges the “foundationalist” or hierarchical picture of reality. It emphasizes the ontological and explanatory fundamentality of multiscale stability conditions and their contextual constraints, often operating globally over interconnected, interdependent, and interacting entities and their multiscale relations. Contextual emergence focuses on the conditions that make the existence, stability, and persistence of emergent systems and their states and observables possible. These conditions and constraints are irreducibly multiscale relations, so it is not surprising that scientific explanation is often multiscale. Such multiscale conditions act as gatekeepers for systems to access modal possibilities (e.g. reducing or enhancing a system’s degrees of freedom). Using examples from across the sciences ranging from physics to biology to neuroscience and beyond, we demonstrate that there is an empirically well-grounded, viable alternative to ontological reductionism coupled with explanatory antireductionism (weak emergence) and ontological disunity coupled with the impossibility of robust scientific explanation (strong emergence). Central metaphysics of science concerns are also addressed.

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Bliss, Ricki. Grounding and Reflexivity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198755630.003.0004.

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Grounding is commonly assumed to induce a strict partial ordering: it is said to be asymmetric, transitive and irreflexive. Why it is that we ought to believe that grounding is irreflexive, in particular, appears to turn in large part on the impossibility of any instance of it being reflexive. But why is this? Indeed, how would things need to be such that anything could ground itself? And why is this so bad? This paper explores metaphysical and explanatory reasons for supposing that nothing can ground itself. The discussion centers on the thoughts that there are problems with bootstrapping, the priority ordering and necessary beings, and finds them wanting. A conclusion is reached that the best reasons we have for supposing that grounding is irreflexive are going to be epistemic rather than metaphysical.

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Effingham, Nikk. Time Travel. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198842507.001.0001.

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There are various arguments for the metaphysical impossibility of time travel, e.g. it’s impossible because objects could then be in two places at once, or it’s impossible because some objects could bring about their own existence. This book argues that no such argument is sound and that time travel is metaphysically possible. The main focus is on the Grandfather Paradox: if someone could go back in time, they could (impossibly!) kill their own grandfather before he met their grandmother, thus time travel is impossible. This book argues that, in such a case, the time traveller would have the ability to do the impossible (so they could kill their grandfather) even though those impossibilities will never come about (so they won’t kill their grandfather). The remainder of the book explores the ramifications of this view, discussing issues in probability and decision theory. It ends by laying out the dangers of time travel and why, even though no time machines currently exist, we should pay extra special care to ensure that nothing, no matter how small or microscopic, ever travels in time.

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Book chapters on the topic "Impossibility of Metaphysics"

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Hanson, Norwood Russell. "On the Impossibility of Any Future Metaphysics." In What I Do Not Believe, and Other Essays, 239–48. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1739-5_15.

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Borbély, Gábor. "Verum sub metaphoris et fabulis or fabulosum et falsum? The Impossibility of Transubstantiation and the Philosophical Representation of Religion in the 1260s and 70s." In The Metaphysics and Theology of the Eucharist, 87–110. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-40250-0_4.

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"The impossibility of neutrality: Gorgias." In Plato 's Metaphysics of Education (RLE: Plato), 42–54. Routledge, 2013. http://dx.doi.org/10.4324/9780203100585-11.

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Hegarty, Paul. "Supposing the Impossibility of Silence and of Sound, of Voice." In Politics, Metaphysics, and Death, 222–47. Duke University Press, 2005. http://dx.doi.org/10.1215/9780822386735-010.

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HEGARTY, PAUL. "SUPPOSING THE IMPOSSIBILITY OF SILENCE AND OF SOUND, OF VOICE:." In Politics, Metaphysics, and Death, 222–47. Duke University Press, 2005. http://dx.doi.org/10.2307/j.ctv1134d6w.13.

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"Supposing the Impossibility of Silence and of Sound, of Voice: Bataille, Agamben, and the Holocaust." In Politics, Metaphysics, and Death, 222–47. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822386735-011.

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Kilborn, William. "Contact and Continuity." In Oxford Studies In Metaphysics, 267–80. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199218394.003.0009.

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Abstract This chapter develops a new approach to the Brentanian puzzle of contact and continuity. Various versions of the puzzle or closely related considerations thereof have received discussion in the works of Bolzano, Brentano, Leonardo, and Peirce, and more recently in Casati and Varzi’s Parts and Places, in Hawthorne’s ‘‘Before-Effect and Zeno Causality’’, in Hudson’s The Metaphysics of Hyperspace, in Kline and Matheson’s ‘‘The Logical Impossibility of Collision’’, in Varzi’s ‘‘Boundaries, Continuity, and Contact’’, and in Zimmerman’s ‘‘Could Extended Objects Be Made Out of Simple Parts? An Argument for ‘Atomless Gunk’ ‘‘. In his ‘‘Simply Possible’’, Theodore Sider has proposed a prima facie plausible solution to the Brentanian puzzle. In the present work, I point out that there are other intriguing puzzles of contact and continuity. An interesting result is that Sider’s proposal cannot help solve every puzzle of contact. It seems that this undercuts much, if not all of the motivation for endorsing Sider’s proposal stemming from certain considerations regarding the original Brentanian puzzle. Another interesting result is that a solution championed by some earlier authors to the Brentanian puzzle appears now to be quite plausible as the correct solution to every puzzle of contact. The proposed solution is that it is metaphysically impossible for space to be continuous. But, as it will become clear, there are important costs that come with endorsing any response to the puzzles of contact.

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Gardner, John. "The Negligence Standard: Political Not Metaphysical." In Torts and Other Wrongs, 196–225. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198852940.003.0007.

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This chapter considers the question of why the law might sometimes assign strict responsibilities and sometimes negligence-limited responsibilities. It argues that the explanation is political, not metaphysical. They relate to the desirability or appeal or merit or attractiveness of the arrangements whereby some people have responsibility for some things, and others have responsibility for others. They point to the fairness, the efficiency, or more generally the reasonableness, of responsibilities being carved up in that way, or in some other way. They do not relate to the tragedy of the human condition or the impossibility of our escape from our rational nature. They do not belong to the metaphysics of basic responsibility. They belong instead to the politics of assignable responsibility.

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Hornsby, Jennifer. "Physics, Biology, and Common-Sense Psychology." In Reduction, Explanation, and Realism, 155–78. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198242734.003.0007.

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Abstract The attitude of philosophers to the physical sciences no doubt partly explains why the 'physical' has featured so prominently in their discussions of mind. If a subject-matter is shown to be reducible to physics, its metaphysical status is revealed, and, presumably (supposing that the reduction carries conviction), rendered unproblematic. A reduction of mentality to physics would, then, be satisfying if it were available. But suppose that we cannot be satisfied by such a reduction, because we are persuaded of its impossibility.

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Effingham, Nikk. "Constrict Theories." In Time Travel, 103–8. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198842507.003.0009.

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‘Constrict theories’ are those theories whereby a law of nature resolves the Grandfather Paradox. This chapter introduces two such positions: the Chronology Protection Conjecture (whereby the laws rule out time travel) and Novikov’s Principle of Self-Consistency (which says that time travel is possible but that the laws of nature will ensure that there are no paradoxes). This chapter argues that because the Grandfather Paradox is a thought experiment, and aims to conclude something about metaphysical possibility, these theories are irrelevant. The chapter ends by discussing whether we should reinterpret the Grandfather Paradox as arguing for time travel’s physical impossibility instead.

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