Relevant bibliographies by topics / Metaphysical philosophy

Academic literature on the topic 'Metaphysical philosophy'

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Published: 4 June 2021
Last updated: 6 February 2022

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Journal articles on the topic "Metaphysical philosophy"

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Kim, Kwangsu. "Philosophy and science in Adam Smith’s ‘History of Astronomy’." History of the Human Sciences 30, no. 3 (July 2017): 107–30. http://dx.doi.org/10.1177/0952695117700055.

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This article casts light on the intimate relationship between metaphysics and science in Adam Smith’s thought. Understanding this relationship can help in resolving an enduring dispute or misreading concerning the status and role of natural theology and the ‘invisible hand’ doctrine. In Smith’s scientific realism, ontological issues are necessary prerequisites for scientific inquiry, and metaphysical ideas thus play an organizing and regulatory role. Smith also recognized the importance of scientifically informed metaphysics in science’s historical development. In this sense, for Smith, the metaphysico-scientific link (i.e. metaphysically coherent conjecture), was a basic criterion of scientific validation by Inference to the Best Explanation. Furthermore, Smith’s comments implicitly suggest that in scientific progress there is a dialectic between metaphysics and science. These themes are illustrated primarily through his writings on the history of astronomy.
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Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.

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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.
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Chakravartty, Anjan. "Inferência metafísica e a experiência do observável." Principia: an international journal of epistemology 21, no. 2 (December 14, 2017): 189–207. http://dx.doi.org/10.5007/1808-1711.2017v21n2p189.

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Some strongly empiricist views of scientific knowledge advocate a rejection of metaphysics. On such views, scientific knowledge is described strictly in terms of knowledge of the observable world, demarcated by human sensory abilities, and no metaphysical considerations need arise. This paper argues that even these views require some recourse to metaphysics in order to derive knowledge from experience. Central here is the notion of metaphysical inference, which admits of different “magnitudes”, thus generating a spectrum of putative knowledge with more substantially empirical beliefs at one end, and more metaphysically imbued beliefs at the other. Given that metaphysical inference is required even concerning knowledge of the observable, the empiricist hope of avoiding metaphysics altogether is futile: knowledge of the observable simply involves metaphysical inferences that are of smaller magnitudes than others. Metaphysical inferences are required not only to distinguish veridical from non-veridical experience and to determine the quality of empirical information, but also in order to explain how we construct experience (through categorizations and classifications of objects, events, processes, and properties), how we extrapolate from empirical evidence to generalize about observable phenomena, and how we use this evidence to test and confirm hypotheses and theories.
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Brooks, Thom. "Reply to Redding, Rosen and Wood." Hegel Bulletin 33, no. 02 (2012): 23–35. http://dx.doi.org/10.1017/s0263523200000483.

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Hegel'sPhilosophy of Rightis more than a major work of political and legal philosophy; it is a battleground for two different interpretive approaches. MyHegel's Political Philosophy: A Systematic Reading of the Philosophy of Rightargues that these approaches are mistaken about their differences and that one approach offers a more compelling interpretation ofHegel's Philosophy of Rightthan the other. I will briefly outline my defence of the systematic reading of thePhilosophy of Rightbefore replying to the constructive criticisms raised by Redding, Rosen and Wood.There are two different interpretative approaches to understanding Hegel'sPhilosophy of Right. These are the metaphysical and the non-metaphysical readings. The former often highlight Hegel's insistence that some political states may be considered more ‘true’ or ‘actual’ than others. This reading also often emphasises the special place of religion in Hegel's philosophical system, for example. In contrast, the non-metaphysical reading argues that such an interpretation is not only unattractive, but perhaps even unnecessary because Hegel's views on ‘actuality’ and ‘actualization’ are less controversial than traditional metaphysical readings of Hegel's philosophy have claimed. Commentators must choose between these competing camps and interpretations of Hegel's work are conceived within these approaches. Importantly, each reading claims that its approach best captures Hegel's philosophical importance. But would Hegel endorse either the metaphysical or non-metaphysical reading?The problem is that this debate rests on a central misconception about Hegel's philosophy. The debate is characterized as a disagreement about the role and perhaps the very existence of metaphysics in Hegel's philosophy. But this is a false impression. It is virtually nowhere in doubt that metaphysics is present in Hegel's philosophy, including hisPhilosophy of Right. Therefore, the debate between a ‘metaphysical’ and ‘non-metaphysical’ reading of Hegel's works is not a debate about whether these works contain metaphysics. The characterization of the debate invites a false impression about what is at stake.
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REMHOF, JUSTIN. "Nietzsche: Metaphysician." Journal of the American Philosophical Association 7, no. 1 (2021): 117–32. http://dx.doi.org/10.1017/apa.2019.42.

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AbstractPerhaps the most fundamental disagreement concerning Nietzsche's view of metaphysics is that some commentators believe Nietzsche has a positive, systematic metaphysical project, and others deny this. Those who deny it hold that Nietzsche believes metaphysics has a special problem, that is, a distinctively problematic feature that distinguishes metaphysics from other areas of philosophy. In this paper, I investigate important features of Nietzsche's metametaphysics in order to argue that Nietzsche does not, in fact, think metaphysics has a special problem. The result is that, against a long-standing view held in the literature, we should be reading Nietzsche as a metaphysician.
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Rossmanith, Anna. "Metafizyczne uzasadnienie filozofii społecznej Wincentego Lutosławskiego." Kwartalnik Kolegium Ekonomiczno-Społecznego. Studia i Prace, no. 3 (November 28, 2016): 153–73. http://dx.doi.org/10.33119/kkessip.2016.3.6.

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The text concentrates on metaphysical justification of Wincenty Lutosławski's social philosophy. The author outlines Lutosławski's views on metaphysics, particularly on self and their relation to his social philosophy thus providing metaphysical justification to democracy, nation, social relations, solidarity, peace and rebirth of humanity.
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Rödl, Sebastian. "Das metaphysische Unternehmen." Deutsche Zeitschrift für Philosophie 67, no. 1 (March 5, 2019): 98–117. http://dx.doi.org/10.1515/dzph-2019-0007.

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Abstract In Barry Stroud’s book Engagement and Metaphysical Dissatisfaction, the eponymous dissatisfaction is said to be due to our inability to obtain certainty about the correspondence between the world and our ways of thinking it. In Stroud’s terms, this dissatisfaction is caused by the failure of the metaphysical enterprise. Beginning with Aristotle’s metaphysics, this paper discusses Stroud’s misunderstanding which stems from his particular construal of the object of metaphysics: There is no metaphysical enterprise and thus, there can be no metaphysical dissatisfaction.
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Priest, Stephen. "Husserl's Concept of Being: From Phenomenology to Metaphysics." Royal Institute of Philosophy Supplement 44 (March 1999): 209–22. http://dx.doi.org/10.1017/s1358246100006731.

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Western philosophy since Kant has been essentially operating within a Kantian anti-metaphysical paradigm. German-language philosophy, and a fortiori Husserl's phenomenology, is no exception to this. Here I argue that despite his putative eschewal of metaphysics in the phenomenological reduction or epoché Husserl deploys an ontological, even fundamental ontological, vocabulary and may be read as a metaphysician malgre lui. To the extent to which this interpretation is viable, one escape route from the critical paradigm would seem to be opened up.
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Kosykhin, Vitaly G., and Svetlana M. Malkina. "Metaphysics and Realism." Epistemology & Philosophy of Science 58, no. 2 (2021): 216–24. http://dx.doi.org/10.5840/eps202158237.

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The article deals with the problem of the return of metaphysics within the framework of the ontological turn of philosophy and the situation of post-metaphysical thinking. The conditions for the possibility of modern metaphysical discourse in the projects of empirical metaphysics and historical ontology are revealed. Historical ontology as a meta-reflexion of philosophy over its own historical foundations is able to bridge the gap between the epistemological static nature of transcendental subjectivity and the ontological dynamism of the growth of scientific knowledge about reality by comprehending the conditions of interaction between science and metaphysics in conditions of post-metaphysical thinking and realistic reversal of ontology. Philosophical knowledge in the context of the ontological turn and the associated return of metaphysics becomes focused not so much on the sharp demarcation of science and metaphysics and postulating the incommensurability of their ontologies, but on identifying mutually enriching areas of research that could give a new impetus to their development.
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Ghimire, Janardan. "METAPHYSICS IN THE BHAGAVAD GITA COMPARED WITH THE WESTERN PHILOSOPHIES: A HERMENEUTIC GAZE." Researcher: A Research Journal of Culture and Society 3, no. 3 (October 31, 2018): 33–46. http://dx.doi.org/10.3126/researcher.v3i3.21548.

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This article is an outcome of hermeneutical research carried out on the Bhagavad Gita, a core eastern text of Vedic philosophy. The main purpose of this article is to explore philosophical insights embedded in this historical scripture and help the readers to gain its greater understanding and insights. It also searches metaphysical principles consisted in the Bhagavad Gita and provides answer of the questions: what metaphysical principles can be seen in the Bhagavad Gita? How can it be interpreted? How the metaphysical principles of the Bhagavad Gita associates/disassociates with western theories of philosophy? Considering the questions, the Bhagavad Gita provides theory of creation, cycle of creation and destruction and discusses about Brahma element that is seed of creative principles, Atma, Paramatta, the God. It also includes theory of being (existence). In comparison with western philosophy, it comprises wider and in-depth metaphysical principles. In order to interpret metaphysical principles, this article elaborates general introduction of the Bhagavad Gita, general concept of metaphysics and metaphysical principle can be seen in the Bhagavad Gita. It also searches associations/ disassociations of metaphysical principles of the Bhagavad Gita with metaphysics of western schools of thought. Finally, it draws implication and conclusion.Researcher: A Research Journal of Culture and SocietyVol. 3, No. 3, January 2018, Page: 33-46
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Dissertations / Theses on the topic "Metaphysical philosophy"

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Feeney, Thomas D. "Leibniz on Metaphysical Perfection." Thesis, Yale University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10584944.

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Leibniz makes substantive use of harmony and metaphysical perfection, but he very rarely offers more than a brief gloss in direct explanation of these terms. I argue that they name the same fundamental property. The definition of metaphysical perfection (hereafter, "perfection") as unity-in-variety misleads if taken as a reduction of perfection to separately necessary and jointly sufficient conditions for anything to enjoy perfection. The definition of harmony in terms of intelligibility leads to the same underlying notion, for intelligibility is defined in terms of unity and variety.

Chapter 1 introduces the tension between Leibniz's substantive use of perfection and his demand that it meet a high standard of intelligibility. Chapter 2 argues that there is no satisfactory account of compossibility in the literature because each of the viable proposals misunderstands the role of perfection. The current dispute rests in a disagreement about the best reductive account of perfection: either to sheer variety, or to variety and unity as independently intelligible but inversely proportional criteria for perfection. Either way, incompossibility relations become externally applied limits on God's will to maximize the variety of existing substances. Leibniz rejects all such external limits. I propose a new solution, in which two possibles are compossible if and only if they are jointly thinkable, that is, if they are members of an ideal unity. This involves a distinction between the variety that does contribute to unity and the variety that does not—and this distinction requires that we already have some notion of perfection prior to the appeal to variety.

Chapter 3 develops this account of perfection and incompossibility further, by introducing another puzzle God aims to create the most perfect world, but worlds are aggregates and aggregates seem to rank too low in Leibniz's ontology to explain God's aim. What is the world that God would care for it? God, being wise, does not and would not will multiple times in creating. Rather, God creates multiple substances through a single act of will. Acts of creative will, though, are individuated by the agent's concept of the object. This suggests that groups of substances are unified into worlds by God's intellect thinking of their many essences under a single idea. This is Leibniz's limited Spinozism: he is a metaphysical atomist about existing things, but a holist about the ideal and its value.

Chapters 4 and 5 tell the story of how Leibniz came to these views. The narrative is helpful in part because it sheds some light on Leibniz's motivations. Also, I argue that the mistakes common to recent approaches to compossibility have textual support only from premature versions of Leibniz's account of perfection, versions Leibniz rejected in part because they generate the problems discussed in Chapters 2 and 3.

Chapter 4 explores Leibniz's transition to philosophical maturity in the later 167os. He gave priority to the divine intellect throughout his career, but in the Paris Period, he left no work for the will at all: to exist is to be harmonious, and the existence of finite things depends directly on the divine intellect. This theory had theodicean advantages, but it also led to a necessitarianism just as absolute as Spinoza's. After studying Spinoza and leaving Paris, Leibniz placed the divine will between existence and harmony, or perfection. Perfection and harmony were now associated with God's ideas; coming to exist required, in addition, an act of God's will.

Having associated harmony with the possibles in God's mind, Leibniz now needed to explain why God does not maximize perfection by creating every substance. Chapter 5 deals with the gradual development after 1678, as Leibniz worked out how to determine the joint value of many independent substances. Just as previously he had separated existence from harmony while retaining a close connection between the two, the mature Leibniz distinguished harmony from the possible substances in God's mind. Harmony and perfection, on this final account, belong even to aggregates, which count as unities thanks only to their relation to a mind. With this in hand, Leibniz was finally in a position to argue that God leaves some possibles uncreated in order the maximize the perfection of what God does create.

Leibniz defended his commitment to a harmoniously limited, intelligible world by gradually distinguishing perfection from existence and from substantiality. Likewise, we profit by distinguishing Leibnizian perfection from (apparently) more accessible notions.

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Smith, Steven. "Metaphysical realism and moral realism." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358535.

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Handel, James. "On content and metaphysical structure." Thesis, University of Sussex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311329.

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Harding, Matthew Ian. "Perception : a metaphysical analysis." Thesis, University of Edinburgh, 1989. http://hdl.handle.net/1842/21285.

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Carr, B. "Categorical description : Some contemporary metaphysical issues." Thesis, University of Exeter, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.379668.

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Haffner, John. "Post-metaphysical faith in the philosophy of Charles Taylor." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0001/MQ31213.pdf.

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Mariana, John D. "The indispensability of metaphysical realism." Diss., Connect to online resource - MSU authorized users, 2008.

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Chonabayashi, Ryo. "A defence of metaphysical ethical naturalism." Thesis, Cardiff University, 2012. http://orca.cf.ac.uk/26860/.

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This dissertation is a defence of metaphysical ethical naturalism according to which there is a moral reality which is part of the natural world. The implication of this view is that moral properties, such as moral goodness, justice, compassion and so forth are part of the natural world, and inquiries concerning these moral entities are conducted in similar empirical ways of reasoning to that in which scientific inquiries are conducted. I defend metaphysical ethical naturalism by a variety of explanationist argument in the tradition of Cornell realism. I examine preceding proposals for this argument, and focus on one version of it, which I call ‘the abductive argument for moral realism’. Although there was a suggestion about the abductive argument, the argument has not been discussed enough in the literature. This dissertation is a defence and discussion about the abductive argument which has not been properly examined. The defence of the argument requires the examination of how first-order ethical theory can be developed in the similar empirical ways scientific theories are developed. This will be an attempt to show the analogy between scientific inquiries and ethical inquiries. Describing the analogy between science and ethics, I will argue that the analogy can be best explained in terms of the approximate truth of normative theory which implies the existence of mind-independent natural moral properties.
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Heins, Barbara. "Giorgio de Chirico's metaphysical art and Schopenhauer's metaphysics : an exploration of the philosophical concept in de Chirico's prose and paintings." Thesis, University of Kent, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.332890.

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Allen, Sophie Rebecca. "Causation and the mind : metaphysical presuppositions in the philosophy of mind." Thesis, University College London (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.392097.

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Books on the topic "Metaphysical philosophy"

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Guang, Luo. Metaphysical philosophy of life. [Taipei]: Student Book Co., LTD., 1996.

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Metaphysical essays. Oxford: Clarendon, 2006.

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Milward, Peter. Shakespeare's metaphysical heritage. Tokyo: The Renaissance Institute, 2006.

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Obbo, Emmanuel. Metaphysical elements in Wittgenstein's philosophy. Rome: Pontificia Universitatis Urbaniana, Facultas Philosophiae, 1991.

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Kołakowski, Leszek. Metaphysical horror. Oxford, OX, UK: B. Blackwell, 1988.

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Kołakowski, Leszek. Metaphysical horror. Chicago: University of Chicago Press, 2001.

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Descartes' metaphysical physics. Chicago: University of Chicago Press, 1992.

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Events: A metaphysical study. London: Routledge & Kegan Paul, 1986.

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M, Clarke Desmond, Descartes René 1596-1650, and Descartes René 1596-1650, eds. Meditations and other metaphysical writings. London: Penguin, 1998.

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Kant, Immanuel. The Metaphysical Elements of Ethics. Waiheke Island: The Floating Press, 2009.

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Book chapters on the topic "Metaphysical philosophy"

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Maoilearca, John Ó. "Metaphysical Alter-Egos." In Philosophy and Film, 356–73. New York : Taylor & Francis, 2019. | Series: Routledge research in aesthetics ; 10: Routledge, 2019. http://dx.doi.org/10.4324/9780429435157-21.

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Tubbs, Nigel. "Metaphysical Education." In Philosophy and Modern Liberal Arts Education, 83–97. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137358929_6.

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Bliss, Ricki, and Graham Priest. "Metaphysical Dependence, East and West." In Buddhist Philosophy, 63–85. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2017. http://dx.doi.org/10.1002/9781119424246.ch4.

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Dummett, Michael. "Metaphysical Necessity." In The Western Ontario Series in Philosophy of Science, 19–34. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-0214-1_2.

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Chimakonam, Jonathan O., and L. Uchenna Ogbonnaya. "Metaphysical Themes in Consolation Philosophy." In African Metaphysics, Epistemology and a New Logic, 41–63. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-72445-0_3.

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Ramirez Castañeda, Santiago. "Three Metaphysical Theses on Mathematical Philosophy." In Mexican Studies in the History and Philosophy of Science, 201–11. Dordrecht: Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-009-0109-4_13.

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Pavlov, Moshe M. "Interpretations of Abū’l-Barakāt’s metaphysical philosophy." In Abū’l-Barakāt al-Baghdādī’s Metaphysical Philosophy, 307–50. Abingdon, Oxon ; New York, NY : Routledge, 2017. | Series: Routledge Jewish studies series: Routledge, 2017. http://dx.doi.org/10.4324/9781315636580-11.

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Pyra, Leszek. "The Metaphysical Foundations of Environmental Philosophy." In Does the World Exist?, 739–44. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-94-010-0047-5_47.

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Rosenberg, Alex, and Lee McIntyre. "Epistemic and Metaphysical Issues about Scientific Theories." In Philosophy of Science, 125–50. Fourth edition. | New York, NY : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429447266-8.

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Grahn-Wilder, Malin. "The Metaphysical Insignificance of Gender." In Gender and Sexuality in Stoic Philosophy, 75–99. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-53694-1_4.

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Conference papers on the topic "Metaphysical philosophy"

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Encinas, Enrique, Abigail C. Durrant, Robb Mitchell, and Mark Blythe. "Metaprobes, Metaphysical Workshops and Sketchy Philosophy." In CHI '20: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3313831.3376453.

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Балиев, Ислам Виситович. "INFLUENCE OF POSITIVEISM ON RUSSIAN PHILOSOPHY." In Образование. Культура. Общество: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Февраль 2021). Crossref, 2021. http://dx.doi.org/10.37539/ecs295.2021.85.89.006.

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В статье реконструировано влияние на русскую философскую мысль одного из ведущих направлений в философии Западной Европы. Показано, как позитивизм, возникший в форме реакции на засилье метафизики в философии, стремился очистить знание от догматики, теологических и метафизических допущений, и создать образ стройной и непротиворечивой науки. Кроме того, подчеркивается определенная критичность в восприятии русскими мыслителями позитивистского способа философствования. The article reconstructs the influence of one of the leading trends in the philosophy of Western Europe on Russian philosophical thought. It is shown how positivism, which arose in the form of a reaction to the dominance of metaphysics in philosophy, sought to clear knowledge of dogmatics, theological and metaphysical assumptions, and create an image of a harmonious and consistent science. In addition, a certain criticality in the perception of the positivist way of philosophizing by Russian thinkers is emphasized
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Raimi, Sunaj. "Metaphysical dialogue between philosophy and music in ancient Greek." In University for Business and Technology International Conference. Pristina, Kosovo: University for Business and Technology, 2015. http://dx.doi.org/10.33107/ubt-ic.2015.4.

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Bezverkhin, Andrei. "PHENOMENOLOGY OF TAO." In PHILOSOPHY, SOCIOLOGY, LAW: TRADITIONS AND PROSPECTS: The 30th anniversary of the Institute of Philosophy and Law of the Siberian Branch of the Russian Academy of Sciences. Institute of Philosophy and Law of the Siberian Branch of the Russian Academy of Sciences, 2020. http://dx.doi.org/10.47850/s.2020.1.1.

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This article makes an attempt at a phenomenological description of the experience of the Tao experience and highlighting the essence of this phenomenon with an epistemological distinction between two levels of description. In the first plan, the metaphysical formulation of the idea of Tao is set as a transcendentally laid first principle of all that exists. The second plane of description formulates the essence of the subjective experience of Tao in transcendental consciousness.
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Kadyrov, Argen. "M. Heidegger’s Non-Metaphysical Humanism and Chingiz Aitmatov’s Spiritual Humanism." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.006.

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Bobrowska, Ewa. "THE COMPLEXITIES OF SENSE AND SPIRIT IN THE CONTEMPORARY PHILOSOPHY OF JEAN-FRANCOIS LYOTARD, JEAN-LUC NANCY AND THE 17-TH CENTURY METAPHYSICAL POETRY." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s06.044.

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Jeong, Sang-bong. "The Metaphysics of Tai-Ji." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow. Global Science & Technology Forum (GSTF), 2014. http://dx.doi.org/10.5176/2382-5677_pytt14.23.

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Svoboda, David. "WHY SHOULD METAPHYSICS BE IMPOSSIBLE?" In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.118.

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Protasenko, Irina. "The Metaphysics of the Tragic in the Analysis of Bonapartism." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow. Global Science & Technology Forum (GSTF), 2014. http://dx.doi.org/10.5176/2382-5677_pytt14.11.

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10

Oprea, Emanuel George, Cristiana Oprea, and Alexandru Oprea. "Transcendence in the current theology, philosophy and metaphysics in Russian cosmism." In The concepts of "transcendence" and "immanence" in the Philosophy and Theology. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2015.2.2.6.

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