Relevant bibliographies by topics / Metaphysics

Academic literature on the topic 'Metaphysics'

Author: Grafiati
Published: 4 June 2021
Last updated: 22 June 2024

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Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Journal articles on the topic "Metaphysics":

1

Meixner, Uwe. "Playing God." Religions 10, no. 3 (March 19, 2019): 209. http://dx.doi.org/10.3390/rel10030209.

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Metaphysical modelling is a method in (epistemologically enlightened) metaphysics. It uses models for the philosophical analysis of metaphysico-epistemological situations. In this paper, the method is applied to a set of metaphysical questions that concern the relationship between God and the world, and the relationship between human beings and the world. The questions revolve around a center: What is it that ultimately determines reality? This complex metaphysical subject is treated in a simplified and downsized manner: on the scale of board games. As will be seen, the unusual perspective provided by the model leads to new insights and has a salutary corrective effect in the metaphysico-epistemological respect. The paper also provides an analysis and defense of analogical thinking in metaphysics (of which way of thinking metaphysical modelling is a special form).
2

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.
3

Borda, Michał, and Rafał Tetela. "Kilka uwag o aktualności filozofii metafizycznej." Poznańskie Studia Teologiczne, no. 31 (September 14, 2018): 179–97. http://dx.doi.org/10.14746/pst.2017.31.08.

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The article discusses the characteristics of a philosophical and cultural dispute with metaphysics and about metaphysics itself. The criticism of metaphysics and its revival in the nineteenth and twentieth centuries is discussed here. In the first part, the most important philosophical directions dealing with issues of metaphysics are presented: metaphysical idealism, anti-metaphysical positivism and neo-positivism, analytic philosophy versus metaphysics on the example of L. Wittgenstein, the revision of the metaphysical tradition and new investigations in metaphysics. The second part of the article concerns the picture of natural metaphysics including the mathematical-empirical method of researching the world. In the conclusion of the article, a thesis is put forward on searching for new metaphysics which will include a wider sphere of rationality and existential and spiritual experience.
4

Allen, Sophie R. "What Matters in (Naturalized) Metaphysics?" Essays in Philosophy 13, no. 1 (2012): 212–42. http://dx.doi.org/10.5840/eip201213113.

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Can metaphysics ever really be compatible with science? In this paper, I investigate the implications of the methodological approach to metaphysical theorizing known as naturalized metaphysics. In the past, metaphysics has been rejected entirely by empirically-minded philosophers as being too open to speculation and for relying on methods which are not conducive to truth. But naturalized metaphysics aims to be a less radical solution to these difficulties, treating metaphysical theorizing as being continuous with science and restricting metaphysical methods to empirically respectable ones. I investigate a significant difficulty for naturalized metaphysics: that it lacks the methodological resources to comparatively evaluate competing ontological theories, or even to distinguish adequately between them. This objection is more acute when applied to robust realist versions of naturalized metaphysics, since the realist should be able to say which theory is true of the objective world. If this objection holds, then it seems that the commitment to naturalized metaphysics, or to robust realism about the categories and processes in metaphysics, will have to be relaxed.
5

Wang, Hongjian. "Nihilismus zwischen traditioneller Metaphysik und Post‑Metaphysik. Kritische Untersuchung von Heideggers Nietzsche‑Interpretation." Studia Phaenomenologica 22 (2022): 237–54. http://dx.doi.org/10.5840/studphaen20222212.

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In his interpretation of Nietzsche, Heidegger on the one hand acknowledges the anti‑metaphysical orientation of Nietzsche’s nihilism, but on the other hand considers Nietzsche to be the ultimate metaphysician. This location is based firstly on Heidegger’s reflections on the relationship between metaphysics and nihilism. By revealing the origin and end of metaphysics, it is to be shown that nihilism and metaphysics are two aspects of the same thing. Moreover, Heidegger expands the meaning of metaphysics by ascribing to it the distinction between the sensuous and supersensuous worlds, between beings and beingness. Based on the critique of Nietzsche, he is able to develop a post‑metaphysical philosophical conception. Nietzsche himself, however, is not addicted to metaphysics, and in his overcoming of metaphysics and his vision of post‑metaphysical thinking he is rather a precursor of Heidegger.
6

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.
7

Pinzani, Alessandro. "Do We Need a Metaphysics of Morals?" Dialogue and Universalism 31, no. 3 (2021): 249–64. http://dx.doi.org/10.5840/du202131355.

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This paper argues that Kant’s project of a metaphysics of morals represents a normative ideal grounded on the core ideas of Enlightenment. In the first section, it analyzes Kant’s concept of metaphysical principles of morals by establishing a connection between a metaphysics of morals and Kant’s concept of metaphysics in general and of metaphysics of nature in particular. It then discusses what is metaphysical in the Doctrine of Right and the Doctrine of Virtue. In its last section, it tackles the question of whether a non-metaphysical reading of Kant’s doctrines of right and of virtue is desirable if we want to remain faithful to Kant’s Enlightenment project.
8

Xia, Yu. "What Is Metaphysics? Heidegger’s Evolving Account of Metaphysics." Symposion 10, no. 2 (2023): 275–96. http://dx.doi.org/10.5840/symposion202310216.

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In this paper, I deal with Heidegger’s evolving account of metaphysics, since Heidegger’s persistent concern, the question of being, is a basic metaphysical question. To date, most Heidegger scholars have focused only on a particular stage of Heidegger’s philosophy: either his early attempt to deconstruct metaphysics, or his efforts to overcome metaphysics in the 1930s, or his late embrace of ‘releasement’ from metaphysics. However, these limited approaches fail to address Heidegger’s different understandings of metaphysics, which lie at the root of his changing approaches to the question of being. They also fail to explain whether there is any inner connection between the various approaches. Further, given Heidegger’s unremittingly negative attitude towards metaphysics, some scholars have even maintained that Heidegger thought it both possible and desirable to leave metaphysics behind altogether. I address these issues first by arguing that metaphysics for Heidegger has three interconnected meanings: initially it is the representation of the totality of things that are present-at-hand, a view subsequently developed into subjective representational thinking, and finally radicalized into an expression of the will to power. At each stage, Heidegger critiques the metaphysical tradition but never claims that it can be fully eliminated, since it is a mode of Dasein’s being and ultimately possiblized by being itself. For this reason, Heidegger’s own philosophy of being remains inseparable from metaphysics.
9

Jensen, Jeppe Sinding. "Religion, Philosophy, Scholarship and the Muddles Thereof." Method and Theory in the Study of Religion 28, no. 1 (December 2, 2016): 39–53. http://dx.doi.org/10.1163/15700682-12341355.

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For many centuries, the relations between philosophy and religion were very close—at times indistinguishable. That is not so in the modern secular academy, which houses philosophy along with the study of religion but without noticeable mutual relations between the two. Kevin Schilbrack has ably dealt with that situation in his latest publication ‘Philosophy and the Study of Religion’. Schilbrack’s diagnoses are acute and most scholars in the study of religion will consider them worth heeding—except, most likely, his calls for more metaphysical concerns based on ideas of ‘unmediated experience’. His arguments proceed from current philosophical positions and theories of situated cognition and his appeals are quite convincing. However, they do have one remarkable drawback as this critic sees it: That metaphysics move from the ontological realm to the epistemic (!). That is no mean feat, because as no one really seems to know what metaphysics are in this ‘post-metaphysic age’, Schilbrack’s proposal seems to indicate that metaphysics now become humanly approachable and intellectually tractable. As such, they could justifiably become an integral part of the study of religion—as could philosophy.
10

Rivera, Joseph. "God and Metaphysics in Contemporary Theology: Reframing the Debate." Theological Studies 77, no. 4 (November 17, 2016): 823–44. http://dx.doi.org/10.1177/0040563916666821.

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Recent post-metaphysical trends in contemporary theology seek to overcome “metaphysics,” in order to free God-language from the trappings of onto-theology. This means that theology prioritizes the conventional discourse of the church over the universal ambitions of metaphysical language. This article offers a corrective to the “post-metaphysical” corrective by proposing a broader definition of metaphysics, one rooted in concrete experience. In this regard I constructively consider Jean-Yves Lacoste’s “conceptual rescue operation” metaphysics in his wide-ranging Être en danger (2011)
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Journal articles Dissertations / Theses Books

Dissertations / Theses on the topic "Metaphysics":

1

Williams, Pedro S. "Metaphysics of normativity." Thesis, University of Warwick, 2015. http://wrap.warwick.ac.uk/81672/.

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This work represents an interdisciplinary attempt at the development of a-- scientific theory of norms and normativity. Normativity, understood in its most general interpretation as value determinations and prescriptions, has traditionally been troublesome to account by science and difficult to “place” within a scientific worldview. Such an accomplishment is attempted by the joining in conversation of two bodies of literature. The first of these is Steve Fuller’s naturalist epistemology and the second corresponds to the situated study of cognition, along with the epistemologies that have resulted from their findings. These two bodies of literature constitute the most radically naturalist attempts at developing a viable frame of epistemological and/or normative reference within their respective fields.
2

Stow, Diana L. "Metaphysics and pornography." Thesis, University of Sussex, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336153.

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Winkler, Rafael. "Nature, technics, metaphysics." Thesis, University of Warwick, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.443962.

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Whittington, Lee John. "Metaphysics of luck." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/20409.

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Clare, the titular character of The Time Traveller's Wife, reflects that "Everything seems simple until you think about it." (Niffenegger, 2003, 1) This might well be a mantra for the whole of philosophy, but a fair few terms tend to stick out. "Knowledge", "goodness" and "happiness" for example, are all pervasive everyday terms that undergo significant philosophical analysis. "Luck", I think, is another one of these terms. Wishing someone good luck in their projects, and cursing our bad luck when success seems so close to our reach or failure could have so easily been otherwise, happens so often that we rarely stop to reflect on what we really mean. Philosophical reflection on the nature of luck has a rich tradition, that is by no stretch confined to the Western philosophical canon. However, it has only very recently become one of the goals of philosophy to provide a clear account of what luck actually amounts to. This, in part, is the goal of this thesis. The thesis has two primary motivations. The first is to offer and defend a general account of luck that overcomes the problems faced by the current accounts of luck that are available in the current philosophical literature. The second is to apply this general account of luck to the areas of metaethics and epistemology where luck has been a pervasive and problematic concept, and demonstrate how this account of luck may resolve or further illuminate some of the problems that the notion has generated. The thesis is roughly split into two parts. The first half of the thesis focuses on the former objective of offering an account of luck. Chapter 1 offers a selected history of the philosophy of luck that spans from the Ancient Greeks to the present day, so that we might properly situate the current work on luck as part of the broader historical importance of the concept. Chapter 2 will set out the major rival to the theory of luck that I will offer - the lack of control account of luck (LCAL). LCAL has various iterations across the literature, but is most clearly articulated by Wayne Riggs (2009) and E.J. Coffman (2006, 2009). Both Coffman and Riggs add and adapt their own conditions to LCAL specifically so that the account may overcome several problems that have been levied against it. These further conditions are not incompatible so, to provide the strongest lack of control account possible, I have combined them to form a lack of control account I have called Combined LCAL - (c)LCAL. The latter part of the chapter pits (c)LCAL against some of the problems that have been raised against LCAL. However, despite the efforts of both Riggs and Coffman, even (c)LCAL fails to counter some of these objections. For these reasons I have rejected LCAL has a viable candidate for an account of luck. Chapter 3 sets out a modal account of luck (MAL), as argued for by Pritchard (2004, 2005, 2014), where an event is lucky only if it occurs in the actual world, but not in a relevant set of nearby possible worlds. Here I further elaborate on how we should understand the modal distances using Lewisian possible world semantics, and what worlds should be taken into consideration when fixing the relevant set of nearby possible worlds. I argue that these relevant sets of worlds should be fixed according to the domain of inquiry of which the luck is being applied - this I call the type of luck. Examples of this is the current literature are resultant luck - the type of luck concerned with the results of our actions, and veritic luck - the type of luck concerned with the modal safety of our belief formation. Due to the multitude of types of luck across disciplinary areas, a general modal account of luck requires flexibility in what factors should fix the relevant sets of possible worlds. I achieve this by providing a [TYPE] function for the general modal account of luck, which is used as a mean of inserting the relevant fixing conditions for any domain of inquiry. Chapter 3, in a similar vein to Chapter 2, pits the general modal account of luck against some of the problems that have been levied against MAL, specifically the Buried Treasure problem raised by Lackey (2008) and the agent causation problem as raised by Levy (2011). More successfully, the modal account offered stands up against these criticisms. For these reasons, the modal condition understood with the [TYPE] function and Lewisian semantics concerning modal distances, will be adopted to make up one half of the conditions for my account of luck. Chapter 4 will look at the second condition for an account of luck - the significance condition. The chapter will set out the reasons for adopting a significance condition at all, and some of the ways in which the condition has been articulated by Rescher (1995), Pritchard (2005) and Ballantyne (2011). All of these current views of the significance condition will be found wanting due to their inability to make sense of certain kinds of luck in specific normative domains. For example, Ballantyne's account of significance focuses on the interests of an agent, yet for certain types of moral luck, the interests of the agent are irrelevant. Instead, I propose a relativised significance condition, where the value of the event is relative to the value of the normative domain in which the luck is being ascribed. Epistemic luck requires a focus on the epistemic significance of the event for the agent, moral luck requires a focus on the moral or ethical significance of the event for the agent, and so on. This I call the kind of luck. Similar to the [TYPE] function for the modal condition for luck, the significance condition requires a [NORMATIVE DOMAIN] function where the relevant normative domain can be inserted depending on the kind of luck. This version of the significance condition will be conjoined with the modal condition as set out in Chapter 3 to form the correct general account of luck. Chapter 5 is the first chapter of the second half of the thesis that concerns applying the account of luck set out in part 1 to more specific domains of inquiry. Chapter 5 concerns moral luck, more specifically, resultant moral luck. Moral luck has traditionally been understood in terms of lack of control. This chapter looks at how Pritchard (2005) and Driver (2014) have attempted to understand moral luck using modal conditions. However, it is argued that these attempts would be more successful if we adopted the account of luck that I have offered in previous chapters. The chapter will go on to look at two possible problems that may be faced by this modal account of luck, and how it may resolve these problems. Chapter 6, the final chapter, looks at epistemic luck, specifically how the adoption of the modal account I have offered resolves a particular problem targeted at anti-luck epistemology by Ballantyne (2013). The problem, Ballantyne argues, is that given that luck requires a significance condition, the degree of significance affects the degree of luck and that the degree of luck involved in our belief formation affects whether we are in a position to know the target proposition, that the result is that degree of significance affects our ability to know. For at least some instances of this - such as the aesthetic significance that we assign to the target proposition - the result will be that non-epistemic factors that have no relevance at all whether an agent is in a position to know will (absurdly, in Ballantyne's view) affect that agent's position to know. The resolution to this problem can be found in a two part solution. The first part is to demonstrate that any degree of veritic epistemic luck results in the agent failing to know. The second is that through the relativisation of the significance condition, any type of value will not affect an agent's position to know, only the epistemic value.
With these two considerations in mind, the latter of which that can only be held through the adoption of the modal account of luck I have offered, the problem may be resolved.
5

Carmichael, Chad. "Foundations of metaphysics /." May be available electronically:, 2008. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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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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Evans, Deborah Jasmine Elizabeth. "Writing against the other : a comparative study of temporality in the early existential narrative of Jean-Paul Sartre and Simone de Beauvoir." Thesis, University of Sussex, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340854.

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Hoffman, Dylan Kirk. "Jung and Plotinus| The Shadow of Metaphysics, the Metaphysics of Shadow." Thesis, Pacifica Graduate Institute, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10242189.

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This study provides a comparative analysis, using dialectical hermeneutics, of the philosophy of Plotinus and the depth psychology of C. G. Jung. While coming from different historical contexts, they each address the nature of unconsciousness, or the unconscious. This study concentrates in particular on one archetypal aspect of the unconscious that Jung calls the shadow. According to Jung, the shadow is a psychological dynamic that both hides from our awareness certain aspects or depths of our own inner reality, and also, when recognized, mediates our initial confrontation with those fuller realities. The first aim of this study is to analyze Jung’s view of the psyche, through the lens of shadow, to reveal the shadow in Jung’s work, examining how he denies or disavows metaphysical reality as a legitimate domain of depth psychological inquiry. Secondly, the biographical and historical backgrounds to this shadow are explored, and the potential consequences of it are discussed. Finally, Plotinus’ ancient perspective on unconsciousness and what he understands as the metaphysics of shadow are brought into dialogue with Jung. The goal is to address the shadow in Jung’s work—what his view of depth psychology denies to depth psychology, offering another way of understanding the psyche, and the shadow in particular, that includes metaphysical reality as a legitimate domain of depth psychological experience and analysis.

9

BOGEA, DIOGO BARROS. "METAPHYSICS OF WILL, METAPHYSICS OF IMPOSSIBLE: THE PULSIONAL DIMENSION AS EXCLUDED MIDDLE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2016. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=27203@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
Nietzsche e Heidegger delineiam os caminhos que se entrecortam dando origem ao nosso horizonte de questões: É ainda possível um pensamento que resista ao mesmo tempo à tentação de uma fundamentação absoluta, mas também ao furor desenfreado da maquinação calculadora? É ainda possível um pensamento que se coloque em condições de compreender e também de se posicionar criticamente tanto em relação aos fundamentalismos nostálgicos, quanto em relação à pura efetividade e produtividade que a tecnociência nos impõe? É possível, afinal, distanciar-se da metafísica tradicional sem recair na ingenuidade anti-metafísica de uma superação definitiva e segura? É ainda possível uma outra metafísica? Partindo desse universo inicial de questões procuramos apontar que a metafísica da vontade, ao menos tal como desenvolvida por Nietzsche e pela psicanálise, traz ao primeiro plano uma dimensão estranha à tradição metafísica ocidental: a dimensão pulsional, este terceiro historicamente excluído entre matéria e espírito, corpo e mente, unidade e multiplicidade, mesmidade e diferença, configurando uma outra metafísica nem redutível à metafísica tradicional, nem simplesmente antimetafísica.
Nietzsche and Heidegger determinate the paths that intersect here giving birth to our horizon of questions: Is it possible a thought that resists the temptation of an absolute basis, but also to unbridled fury calculator machination? It is also possible that a thought is put in a position to understand and also to position itself critically in relation to both nostalgic fundamentalisms, and to pure effectiveness and productivity that technoscience imposes on us? It is possible, after all, to distance itself from traditional metaphysics without falling back into naivety anti-metaphysical definitive and safe overcome? Is it still possible to conceive any kind of other metaphysics? From this initial universe of questions we seek to point out that the metaphysics of the will, at least as developed by Nietzsche and psychoanalysis, brings to the fore a dimension strange to the Western metaphysical tradition: the instinctual dimension, this third historically excluded between matter and spirit, body and mind, unity and multiplicity, sameness and difference, setting another metaphysical not reducible to traditional metaphysics, nor simply anti-metaphysical.
10

Schlosser, Markus Ernst. "The metaphysics of agency /." St Andrews, 2007. http://hdl.handle.net/10023/163.

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Books on the topic "Metaphysics":

1

Willikens, Ben. Metaphysik des Raumes =: Metaphysics of space. Stuttgart: Klett-Cotta, 1985.

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Richard, Taylor. Metaphysics. 4th ed. Englewood Cliffs, N.J: Prentice Hall, 1992.

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Buchler, Justus. Metaphysics of natural complexes. 2nd ed. Albany: State University of New York Press, 1990.

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Josiah, Royce. Metaphysics. Edited by Hocking William Ernest 1873-1966, Hocking Richard 1906-, and Oppenheim Frank M. 1925-. Albany, NY: State University of New York Press, 1998.

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Loux, Michael J. Metaphysics. New York City: Routledge, 2017. | Series: Routledge: Routledge, 2017. http://dx.doi.org/10.4324/9781315637242.

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Pestana, Mark Stephen. Metaphysics. Rijeka: InTech, 2012.

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John, Hawthorne, ed. Metaphysics. Boston, Mass: B. Blackwell, 2006.

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Rea, Michael. Metaphysics. Second edition. | Abingdon, Oxon; New York, NY: Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429027444.

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Bowne, Borden Parker. Metaphysics. New York: Harper, 1990.

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McInerny, Dennis Q. Metaphysics. Elmhurst, Pa: Priestly Fraternity of St. Peter, 2004.

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Book chapters on the topic "Metaphysics":

1

Crespo, Ricardo F. "Metaphysics, Ontology, and Metaphysical Theories." In The Nature of the Economy, 15–33. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-02453-5_2.

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Olson, Michael J. "Scientific Metaphysics and Metaphysical Science." In Metaphysics as a Science in Classical German Philosophy, 167–83. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003187561-8.

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Harrison-Barbet, Anthony. "Metaphysics." In Mastering Philosophy, 339–402. London: Macmillan Education UK, 2001. http://dx.doi.org/10.1007/978-1-137-03589-9_11.

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Arlig, Andrew W. "Metaphysics." In Encyclopedia of Medieval Philosophy, 1–13. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1151-5_331-2.

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Hacker, P. M. S. "Metaphysics." In A Companion to Wittgenstein, 209–27. Chichester, UK: John Wiley & Sons, Ltd, 2016. http://dx.doi.org/10.1002/9781118884607.ch12.

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Maurin, Anna-Sofia. "Metaphysics." In If Tropes, 25–36. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-017-0079-5_3.

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Harrison-Barbet, Anthony. "Metaphysics." In Mastering Philosophy, 302–54. London: Macmillan Education UK, 1990. http://dx.doi.org/10.1007/978-1-349-20916-3_10.

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Hawkins, Ty. "Metaphysics." In Cormac McCarthy’s Philosophy, 13–54. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-47367-3_2.

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De Risi, Vincenzo. "Metaphysics." In Geometry and Monadology, 437–577. Basel: Birkhäuser Basel, 2007. http://dx.doi.org/10.1007/978-3-7643-7986-5_4.

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Young, Julian. "Metaphysics." In Willing and Unwilling: A Study in the Philosophy of Arthur Schopenhauer, 27–35. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-015-7756-4_3.

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Conference papers on the topic "Metaphysics":

1

Meurant, Robert C. "Metaphysics and Multimedia." In 2007 International Conference on Multimedia and Ubiquitous Engineering (MUE'07). IEEE, 2007. http://dx.doi.org/10.1109/mue.2007.151.

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CHRISTIAENS, WIM. "METAPHYSICS AND CINEMA." In Proceedings of the Workshop on Times of Entanglement. WORLD SCIENTIFIC, 2011. http://dx.doi.org/10.1142/9789814383080_0008.

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Kormin, N. "AESTHETICS AND METAPHYSICS." In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2541.978-5-317-06726-7/36-40.

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Tataj, Emanuel, Roman Tomanek, and Jan Mulawka. "Ontological engineering versus metaphysics." In Photonics Applications in Astronomy, Communications, Industry, and High-Energy Physics Experiments 2011, edited by Ryszard S. Romaniuk. SPIE, 2011. http://dx.doi.org/10.1117/12.905443.

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Burry, Mark C. "Handcraft and Machine Metaphysics." In eCAADe 1998: Computer Craftsmanship in Architectural Education. eCAADe, 1998. http://dx.doi.org/10.52842/conf.ecaade.1998.041.

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Sukhareva, V. A. "PROSPECTS OF ANALYTIC METAPHYSICS." In Аналитическая философия: траектории истории и векторы развития. Новосибирск: ЗАО ИПП "Офсет", 2022. http://dx.doi.org/10.47850/s.2022.1.18.

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Polevodov, G. V. "METAPHYSICS OF THE FEAT." In Духовно-нравственное образование и патриотическое воспитание: традиции и перспективы. Воронеж: Воронежский государственный лесотехнический университет им. Г.Ф. Морозова, 2023. http://dx.doi.org/10.58168/smepu2023_143-148.

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K. Nikolić, Predrag, Ruiyang Liu, and Shengcheng Luo. "Metaphysics of The Machines." In ARTECH 2021: 10th International Conference on Digital and Interactive Arts. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3483529.3483730.

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Belov, Vladimir, and Julia Karagod. "Florensky and Kant - the Metaphysics of Faith vs the Metaphysics of Reason." In 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccessh-17.2017.19.

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Davidsson, Paul, and Stefan J. Johansson. "On the metaphysics of agents." In the fourth international joint conference. New York, New York, USA: ACM Press, 2005. http://dx.doi.org/10.1145/1082473.1082742.

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Reports on the topic "Metaphysics":

1

von Balthasar, Hans Urs. The Metaphysics of Erich Przywara. Saint John Publications, 2023. http://dx.doi.org/10.56154/pp.

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Hood, Greg. Concepts and Nomenclature in the World Modeling System (A Lesson in Applied Metaphysics). Fort Belvoir, VA: Defense Technical Information Center, October 1987. http://dx.doi.org/10.21236/ada188246.

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Menuez, Paolo. The Downward Spiral: Postmodern Consciousness as Buddhist Metaphysics in the Dark Souls Video Game Series. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6049.

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Colburn, Ben, Fiona Macpherson, Derek Brown, Laura Fearnley, Calum Hodgson, and Neil McDonnell. Policy and Practice Recommendations for Augmented and Mixed Reality. University of Glasgow, March 2024. http://dx.doi.org/10.36399/gla.pubs.326686.

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Abstract:
This policy report arises from the research project Augmented Reality: Ethics, Perception, Metaphysics, conducted at the University of Glasgow’s Centre for the Study of Perceptual Experience between November 2021 and November 2023. It was funded by a grant from the Royal Society of Edinburgh. The project brought together experts in various academic fields, with partners from industry and regulatory bodies, to explore the nature of augmented and mixed reality technology, the theories underpinning them, and the ethical and legal questions prompted by new technology in this domain.
5

Lylo, Taras. Російсько-українська війна в інтерпретаціях іранського видання «The Tehran Times»: основні ідеологеми та маніпулятивні прийоми. Ivan Franko National University of Lviv, March 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11730.

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Abstract:
The article analyzes the main ideologemes in the Iranian English-language newspaper The Tehran Times about the Russian-Ukrainian war. Particular attention is paid to such ideologemes as “NATO-created Ukraine war”, “Western racism”, “an average European is a victim of the US policy”. The author claims that the newspaper is a repeater of anti-Ukrainian ideologemes by the Russian propaganda, including such as “coup d’état in Ukraine”, “denazification”, “special military operation”, “conflict in Ukraine”, “genocide in Donbas”, but retranslates them in a specific way: the journalists of The Tehran Times do not often use such ideologemes, but mainly ensure their functioning in the newspaper due to the biased selection of external authors (mainly from the USA), who are carriers of the cognitive curvature. The object of the research is also the manipulative techniques of the newspaper (the appeal to “common sense”, simplification of a complex problem, etc.). Methods of modeling the image of the enemy are also studied (first of all, such an enemy for the Tehran Times is the USA), among which categoricalness occupies a special place (all features of the opponent are interpreted not only at its own discretion, but indisputably; such and only such perception of the opponent is “the ultimate truth”), stereotypes (stereotypes replace the true knowledge), demonization (the opponent is portrayed as the embodiment of absolute, metaphysical evil) and asynchrony (an astronomer’s view, who sees a star as if it was the same all eternity to this point. The dynamics of history is ignored by propagandist). Keywords: ideologeme, manipulative techniques, Russia, racism, propaganda.

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