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Journal articles on the topic 'Metaphysics in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Arenhart, Jonas Rafael Becker. "Does weak discernibility determine metaphysics?" THEORIA. An International Journal for Theory, History and Foundations of Science 32, no. 1 (February 27, 2017): 109. http://dx.doi.org/10.1387/theoria.15870.

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Two entities are weakly discernible when an irreflexive and symmetric relation holds between them. That weak discernibility holds in quantum mechanics is fairly uncontroversial nowadays. The ontological consequences of weak discernibility, however, are far from clear. Part of the literature seems to imply that weak discernibility points to a definite metaphysics to quantum mechanics. In this paper we shall discuss the metaphysical contribution of weak discernibility to quantum mechanics and argue that, contrary to part of current literature, it does not provide for a fully naturalistic determination of metaphysics. Underdetermination of the metaphysics still plagues the way of the naturalist.

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Arenhart, Jonas R. Becker, and Raoni Wohnrath Arroyo. "The spectrum of metametaphysics." Veritas (Porto Alegre) 66, no. 1 (December 27, 2021): e41217. http://dx.doi.org/10.15448/1984-6746.2021.1.41217.

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Scientific realism is typically associated with metaphysics. One current incarnation of such an association concerns the requirement of a metaphysical characterization of the entities one is being a realist about. This is sometimes called “Chakravartty’s Challenge”, and codifies the claim that without a metaphysical characterization, one does not have a clear picture of the realistic commitments one is engaged with. The required connection between metaphysics and science naturally raises the question of whether such a demand is appropriately fulfilled, and how metaphysics engages with science in order to produce what is called “scientific metaphysics”. Here, we map some of the options available in the literature, generating a conceptual spectrum according to how each view approximates science and metaphysics. This is done with the purpose of enlightening the current debate on the possibility of epistemic warrant that science could grant to such a metaphysics, and how different positions differently address the thorny issue concerning such a warrant.

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3

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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4

Cimino, Antonio. "Metaphysics, Science, and Literature." Angelaki 27, no. 5 (September 3, 2022): 79–96. http://dx.doi.org/10.1080/0969725x.2022.2110397.

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5

Tregear, Ted. "Hope Against Hope: Abraham Cowley and the Metaphysics of Poetry." ELH 90, no. 4 (December 2023): 979–1006. http://dx.doi.org/10.1353/elh.2023.a914013.

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Abstract: In a poem to his friend Richard Crashaw, Abraham Cowley offered a critique of hope in ostentatiously metaphysical terms. He thus initiated an exchange, "On Hope," whose philosophical tenor offers new insights on the dialectic between poetry and metaphysics in seventeenth-century England. Following Cowley's lead, this essay explores the principle of hope in metaphysical poetry. It reads his poem against the metaphysical tradition, from Aristotle to Theodor Adorno, to clarify its engagement with the Aristotelian notion of potentiality. And it shows how, even in writing against hope, Cowley's poetry can think, and hope, in ways that metaphysics cannot.

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Kormin, Nikolai Aleksandrovich. "The metaphysical metaphor." Философия и культура, no. 7 (July 2021): 19–57. http://dx.doi.org/10.7256/2454-0757.2021.7.36589.

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This article aims to determine the meaning of metaphor for revealing the metaphysical foundations of aesthetics, as well as to analyze the methods reflected in the philosophy of Kant, Husserl, Heidegger, Derrida, and Mamardashvili. Their works clarify the structure of the metaphysical metaphor and its aesthetic matrix. Since old times, the aesthetic thought viewed the concept of the language of metaphor with its dual ambiguity, various metaphorical figures as the structures internally connected with the categorical reflection on the system of art; and the metaphor itself was considered as the form of semantic perception and creation of the artistic landscape. Revealing the place of aesthetics within the structure of metaphysics, the author views the aesthetic role of the metaphorical within metaphysics, complexity of interrelation between the concept of metaphor and fundamental metaphysical category of existence. The world scientific literature features numerous works that view metaphor as a rhetorical figure. However, the research of metaphysical metaphor is rare. This article is first within the Russian-language literature to outline the approaches towards the aesthetic comprehension of metaphysical metaphor, as they are reflected in the philosophy of Heidegger and Derrida. They reveal intuition of the metaphor as metaphysics, describe the representation of metaphysical metaphor of light, interpret the transcendental ego as metaphor, and elucidate the concept of the substance of metaphor. Special attention is given to the aesthetic-metaphysical interpretations of metaphor in the modern Russian philosophy.

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Danjuma, Christiana, Edith Ada Anyanwu, and Odey Simon Robert. "Language and Critical Thinking as Vehicles of Environmental Ethics and Metaphysics." Bangladesh Journal of Bioethics 14, no. 3 (October 28, 2023): 16–23. http://dx.doi.org/10.62865/bjbio.v14i3.76.

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Language, metaphysics and environmental ethics are specific and universal aspects of culture. Language and critical thinking are phenomenal means of communicating and rationalising environmental and metaphysical issues, among other existential concerns in general. This study argues that language and critical thinking are vehicles of metaphysics and environmental ethics. It also argues that the kind of metaphysics and environmental ethics inherent to a people determine their attitude towards the environment. As some scholars affirm in the literature, this is where continental philosophy comes into environmentalism, because no philosophy is independent of culture and a larger number of environmental issues are peculiar to a place, while a few others obtain across places as universals. Thus, environmentalists look at environmental issues and metaphysical concerns from both specific and general contexts. It is realised that upon giving the issues at stake critical reflections, ethical principles are made or advanced using language constructively to express, disseminate and sustain them across ages. The study concludes that despite being neglected in metaphysical and environmental discourses, language plays a critical role in them, as (mis)representation of the two depends on how language is used to express and disseminate (un)critically constructed thoughts on environment and metaphysics.

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8

Small, Helen. "THE BOUNDED LIFE: ADORNO, DICKENS, AND METAPHYSICS." Victorian Literature and Culture 32, no. 2 (September 2004): 547–63. http://dx.doi.org/10.1017/s1060150304000658.

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THEODOR ADORNO'S LATE LECTURESonMetaphysicspropose a “shocking thesis”: “metaphysics began with Aristotle” (15). A “doubly shocking” thesis, Adorno tells his audience, because it gives credit where credit is not usually given, and declines to give it where most students of philosophy would understand that it belongs–with Plato (18). The Platonic doctrine of Ideas misses the essential criterion for metaphysics. Plato never fully accepted that the tension between the sphere of transcendence and the sphere of “direct experience” is not merely an adjunct of metaphysical inquiry but its defining subject matter (18). Aristotle understood this, and understood also that metaphysics has always a “twofold aim”; for, even as Aristotelian metaphysics criticizes Plato's attempt to define essence in opposition to the world of the senses, it tries to “extract an essential being from the sensible, empirical world, and thereby to save it.” True metaphysics, Adorno claims, is an effort to go beyond thought in the very act of defining the boundaries of thought. In his words, it is “the exertion of thought to save what at the same time it destroys” (20).

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9

Austin, Christopher J. "Contemporary Hylomorphisms: On the Matter of Form." Ancient Philosophy Today 2, no. 2 (October 2020): 113–44. http://dx.doi.org/10.3366/anph.2020.0032.

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As there is currently a neo-Aristotelian revival currently taking place within contemporary metaphysics and dispositions, or causal powers are now being routinely utilised in theories of causality and modality, more attention is beginning to be paid to a central Aristotelian concern: the metaphysics of substantial unity, and the doctrine of hylomorphism. In this paper, I distinguish two strands of hylomorphism present in the contemporary literature and argue that not only does each engender unique conceptual difficulties, but neither adequately captures the metaphysics of Aristotelian hylomorphism. Thus both strands of contemporary hylomorphism, I argue, fundamentally misunderstand what substantial unity amounts to in the hylomorphic framework – namely, the metaphysical inseparability of matter and form.

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10

Loveridge, Mark. "Matthew Prior’s Alma: Affecting the Metaphysics." English: Journal of the English Association 68, no. 262 (2019): 235–61. http://dx.doi.org/10.1093/english/efz026.

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Abstract This essay provides the first full descriptive and analytical account since 1946 of Matthew Prior’s poem Alma: or The Progress of the Mind (1719), which Alexander Pope described as a ‘master-piece’. Connections are developed between Prior’s use of effervescent figures of speech and narrative tricks, and uses of figurative metaphysical language in Isaac Newton’s Opticks, the Principia Mathematica, and the ‘Leibniz–Clarke’ controversy of 1715–1716. It emerges that the poem’s main subject is figurative language and the arguments it serves. Alma is a very unusual critique of aspects of Newtonian thought, employing techniques of ‘metaphysical’ poetry to poke fun at Newtonian metaphysics.

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11

Wysłouch, Seweryna. "Lech Majewski, metafizyka i Bosch." Przestrzenie Teorii, no. 38 (July 11, 2023): 41–58. http://dx.doi.org/10.14746/pt.2022.38.3.

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The subject of the analysis is the problem of metaphysics in Lech Majewski’s novel Metafizyka [Metaphysics] (2002) and in the author’s film adaptation entitled Ogród rozkoszy ziemskich [The Garden of Earthly Delights] (2004). In the novel, metaphysical sensations are conveyed through discourse: 1) the reflections of the rationalist protagonist who undergoes a crisis of worldview following the death of his partner, and 2) in interpretations of the mysterious triptych by Hieronymus Bosch, showing an irreal world: an earthly paradise which the characters attempt to emulate by repeating scenes from the painting. In the film, Majewski aban metaphysical discourse in favour of exposing The Garden of Earthly Delights and showing elaborate psychological portraits of his characters, especially the heroine who is fascinated by Bosch. Therefore, despite having the same plot, the novel and the film are two separate, autonomous works.

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12

Tyson, David. "Should “The Metaphysics of Man” Be a Sixth Branch of Objectivist Philosophy?" Journal of Ayn Rand Studies 22, no. 1 (July 1, 2022): 136–64. http://dx.doi.org/10.5325/jaynrandstud.22.1.0136.

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ABSTRACT The author proposes to convert Ayn Rand’s theory of man into a sixth branch of her Objectivist philosophy called the metaphysics of man (more widely referred to by names such as philosophical anthropology). This branch would be distinct from both the metaphysics of reality (more generally called ontology) and epistemology. Along with consolidating all the axioms about the fundamental nature of man (and thus eliminating the various bridge theories, including the bridge theory of man, the anteroom to epistemology, and metaphysical value-judgments about man), this new framework will simplify and clarify the structure of Objectivism.

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Wendi Setiawan. "REFLEKSI FILOSOFIS MENGADA DALAM KEBERMAKNAAN HIDUP MANUSIA MENURUT TERANG METAFISIKA MARTIN HEIDEGGER." Aggiornamento 4, no. 02 (January 31, 2024): 71–79. http://dx.doi.org/10.69678/aggiornamento40271-79.

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Man lives in the world with all his being. He is present, there must be a point. hence the need for that to be the focus in this article. This focal point is based on Martin Heidegger's metaphysical thinking on Being and Time. So, to answer this, the method used in this research is qualitative research based on literature studies. Thus, the author is able to provide findings and conclusions as to how the meaning of life is present in the way humans exist and how Heidegger views it with his metaphysics. So, the finding present in this article is how metaphysics sees the existence of humans in Heidegger's metaphysics. Furthermore, how the meaning of life can be created through the existence of humans. Not to forget also that the main finding is the personal way of seeing it as a novelty in this article. The result obtained is that humans are able. Keywords: Heidegger's metaphysics, Being and Time, existing, the meaning of life

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14

Coupe, Laurence. "Literature, Rhetoric, Metaphysics, by James Kirwan." Journal of the British Society for Phenomenology 23, no. 3 (January 1992): 297–98. http://dx.doi.org/10.1080/00071773.1992.11007007.

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15

Kronegger, Marlies. "Metaphysics and literature in Tymieniecka'sPoetica Nova." Neohelicon 14, no. 2 (September 1987): 61–69. http://dx.doi.org/10.1007/bf02094672.

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16

COŞKUN, Cüneyt. "SCIENCE AS THE WALL OF “METAPHYSICS” IN THE CONTEXT OF ISLAMIC THOUGHT." Adıyaman Üniversitesi Sosyal Bilimler Enstitüsü Dergisi, no. 41 (August 30, 2022): 278–312. http://dx.doi.org/10.14520/adyusbd.1137431.

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In the tradition of Islamic thought, metaphysics is a science that aims to reach the knowledge of the non-matter. Science, on the other hand, is the active element that prevents the connection between the ideal-real world to be broken. In this direction, the aim of the study is to evaluate why and how science can be a periphery to metaphysics, depending on the question of “what is metaphysics” in the tradition of Islamic thought. Literature scanning or document review method was used. The first is a system of abstraction in the metaphysical, material environment in the tradition of Islamic thought, in which the Truth has made itself accepted, approved and adopted. The second is that science is the periphery both to protect the parameters of the material environment and to strengthen the rational, experiential and pragmatic dynamism of this tradition.

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Senatore, Mauro. "Biologists also do Literature: Derrida, Heidegger, and the Danger of Scientism." Derrida Today 14, no. 2 (November 2021): 207–27. http://dx.doi.org/10.3366/drt.2021.0266.

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In his recently published seminar Life Death (1975–76), Derrida engages in a close reading of Heidegger's refutation of the biologistic interpretation of Nietzsche. Derrida explains that, building on his interpretation of Nietzsche as the peak of metaphysics, Heidegger wishes to rescue the latter's metaphysical discourse from its biologizing character. In this article, I argue that Derrida's reading centres on the ontological regionalism undergirding Heidegger's refutation. To develop this argument, I test the following three hypotheses. First, I show that the later exploration offered in Life Death draws on the schematic reading of Heidegger's question of being provided in Of Grammatology (1967). Second, I explain that, for Derrida, through his refutation of Nietzsche's supposed biologism, Heidegger reaffirms ontological regionalism in order to secure the whole interpretative system that interweaves together his reading of Nietzsche and Western metaphysics and his thinking of being. Finally, I highlight Derrida's emphasis on the relentlessness of Heidegger's denunciation of biologism. I demonstrate that, for Derrida, this can be explained as biology, which is a discourse on life and nature that since its beginnings touches on the blind point of regionalism.

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18

Yunus, Muhammad. "Anti Metafisika Dalam Epsitemologi Immanuel Kant dan Kemungkinan Agama Sebagai Jalan." khabar 2, no. 2 (December 30, 2020): 177–89. http://dx.doi.org/10.37092/khabar.v2i2.255.

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The purpose of this study is to explore the underpinnings of Kant's doubts about metaphysics and its implications for epistemological problems. Some of the questions that will be answered in this study (1) What is the basis for Kant's doubts about metaphysical problems? (2) what are the implications of Kant's doubts on metaphysical questions? (3) How does religion provide answers to these answers? This research uses literature sources such as books, journals and relevant research reports. The analytical method uses hermeneutics which includes elements of description and interpretation. The result of this research is that Kant believes that every scientific decision comes from experience and reason. Meanwhile, nomena is a reality beyond the boundaries of knowledge. This view of Kant has implications for the search for new methods of approaching metaphysics. Religion is an alternative which needs to be considered as a method of understanding the nominal reality that Kant doubts. Religion has become a kind of epistemology for metaphysical problems.

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Зайцева, А. В., and А. Л. Лифшиц. "Об одной библиографической химере: трактат Д. С. Аничкова в издании Н. И. Новикова." ВИВЛIОθИКА: E-Journal of Eighteenth-Century Russian Studies 9 (December 21, 2021): 101–8. http://dx.doi.org/10.21900/j.vivliofika.v9.911.

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References to Dmitrii Anichkov’s Annotationes in logicam, metaphysicam et cosmologiam (1782) regularly appear in literature on Russian book history. However, this publication not only did not exist, but could not exist. Anichkov, following the classification put forth by Christian Wolf and Friedrich Baumeister, regarded cosmology as part of metaphysics. In fact, Anichkov’s textbook, entitled Annotationes in logicam et metaphysicam, which was published in 1782 and 1783, included two volumes that ontology and cosmology respectively. Both are yet to be explored.

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Stepanian, Karen. "Metaphysics and Physics." Russian Studies in Literature 52, no. 1 (January 2, 2016): 67–90. http://dx.doi.org/10.1080/10611975.2016.1169096.

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Hume, Kathryn. "Gerald Vizenor's Metaphysics." Contemporary Literature 48, no. 4 (2007): 580–612. http://dx.doi.org/10.1353/cli.2008.0005.

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do Vale, Fellipe. "Can a Male Savior Save Women?" Philosophia Christi 21, no. 2 (2019): 309–24. http://dx.doi.org/10.5840/pc201921230.

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This paper attempts to answer, as well as give metaphysical specificity to, a question within the philosophy and theology of gender which strikes the heart of the Christian confession of the gospel. Against critics who say that the masculinity of Christ’s human nature renders him unable to save women as well as men, it draws on the recent literature on feminist metaphysics and analytic Christology (two very resurgent bodies of literature) to develop a model of the Incarnation able to avoid such criticisms.

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Bostock, David. "METAPHYSICS ZETA." Classical Review 52, no. 2 (September 2002): 258–59. http://dx.doi.org/10.1093/cr/52.2.258.

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Karakulyan, Emil. "Metaphysics of international law (From a review to an alternative)." Russian Journal of Legal Studies (Moscow) 6, no. 4 (May 26, 2020): 16–26. http://dx.doi.org/10.17816/rjls21254.

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Introduction: The problems of theology or metaphysics of international law are widely represented in the literature. The study of basic concepts in this regard can serve as a basis for the development of an alternative theory of international law. Methods: historicism, system, analysis and comparative law. Results: the main directions of Western international legal thought are a form of political religion. Conclusions: criticism of the metaphysical doctrine (theological component) involves the construction of an alternative doctrine in the metaphysical field; the international legal content of the doctrine (legal component) is protected by reference to historical realism. The contours of the national doctrine of the international law as a synthesis of metaphysical and international legal foundations are proposed.

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25

Ansari, Alya. "Literature and Totality." Qui Parle 32, no. 1 (June 1, 2023): 137–61. http://dx.doi.org/10.1215/10418385-10427970.

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Abstract This essay foregrounds the hermeneutic purchase of totality in contemporary literary criticism. Responding to the recent proliferation of the “gig work” novel, the essay takes up two interrelated lines of inquiry: How might we rethink the conceptual affordances of “totality” for the ongoing project of the critique of political economy? What would a rethinking of totality’s position in the conceptual architecture of literary criticism offer in the way of new heuristics for the analysis of the novel? Through recourse to G. W. F. Hegel’s Science of Logic and Michael Theunissen, Hans-Friedrich Fulda, and Rolf-Peter Horstmann’s Critical Presentation of Metaphysics: A Discussion of Hegel’s “Logic” (Kritische Darstellung der Metaphysik: Eine Diskussion über Hegels “Logik”), this essay proposes a method of literary analysis that approaches the formal aspects of the novel as defined through the historical-material conditions for the writing of the text. The essay then puts a close reading of Hilary Leichter’s Temporary in conversation with Sarah Brouillette’s account of the decline of the English-language literary novel to suggest how the formal properties of the contemporary gig work novel respond to the general crisis of novel production in the twenty-first century.

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Kanon, Marcin. "Problematyczność stosowania metafizyki do pozytywizmu prawniczego na przykładzie tezy o społecznym źródle prawa." Miscellanea Historico-Iuridica 19, no. 2 (2020): 241–65. http://dx.doi.org/10.15290/mhi.2020.19.02.12.

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The aim of this article is to present a legal positivist social source thesis in the context of classical metaphysical reflection. Author uses the method of analysing the source texts and abstracts theses that can be considered as metaphysical. Metaphysical theses divide into existential and essential. They are expressed directly by an author or possible to reconstruct. Reasoning was based on convenience that universality of metaphysics should be considered temporally. The thesis about the evolution of ways of understanding reality, along with the development of mankind, is one of the cardinal assumptions of positivism in general. Based on this historiosophical rule, August Comte draws further conclusions about a possible modern philosophy for the future. The denial of metaphysics leads to cursory, perhaps unconscious, acceptance of the theses that have already been developed in the history of philosophy. The reflections are essentially focused on the issue of ontological status of society. Its understanding determines the understanding of social facts and seems to have an impact on social source thesis. The main part of the reflection is placed in a historical context. It enables to examine some aspects that are difficult to consider nowadays. One of the conclusions is that metaphysics to which positivism opposes is dominant in 19th century philosophy, but in general only one of many schools of thought. Since there is no specific literature on that matter, author signalize problems considering them generally.

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Bottum, Joseph. "Poetry and Metaphysics." Philosophy and Literature 19, no. 2 (1995): 214–26. http://dx.doi.org/10.1353/phl.1995.0053.

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Zafar, Abdul Basit. "A Review of Islamic Ethic Metaphysics in Oriental Studies by İbrahim Aslan (İstanbul: Endülüs Yayınları, 2020), 462 pages, ISBN: 9786052105931." Tetkik, no. 2 (September 30, 2022): 551–57. http://dx.doi.org/10.55709/tetkikdergisi.2022.2.37.

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In the present work, ‘Islamic Ethic Metaphysics in Oriental Studies, ’ Aslan successfully managed to groom the project with the translation, edition, and compilation of the most notable names in Islamic ethical theories. The work endowed by TUBITAK investigated the Islamic metaphysical frame of ethical theories. From the orientalists' standpoint, it urges the reader to thoroughly understand miscellaneous metaphysical issues and problematics of Kalām value systems by bringing classical discourses between Mu‘tazilites, Ashʿarite, and Maturidite. Such initiatives certainly will help the Turkish scholarship notice, grasp, and criticize the enormous literature in western languages.

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Hendri, Novi. "Tafsir Metafisika Sufisme tentang Penciptaan Perempuan." TAJDID 25, no. 1 (June 4, 2018): 73. http://dx.doi.org/10.36667/tajdid.v25i1.350.

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This research aims to elaborate ideas about the creation of women in the perspective of Sufism metaphysics. The study uses text analysis methods, especially Sufism metaphysical texts. The texts on the creation of women in a number of Sufism literature are critically analyzed. The results show that apart from theology and fiqh, Sufism offers a space of creative feminism about interpretation. Sufism's metaphysical interpretation of the creation of women focuses more on cosmological and metaphysical aspects. Ibn 'Arabi and Jalaluddin al-Rumi with their creative interpretations gave more appreciation to feminism. They even give and respect women's positions that reflect God's creativity. Seeing God in women means seeing God Himself.

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Holbrook, Victoria Rowe. "Metaphysics of Beauty in Islam." Studia Philosophica Wratislaviensia 17, no. 1 (May 18, 2022): 45–51. http://dx.doi.org/10.19195/1895-8001.17.1.3.

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I summarize fundamental philosophical principles of the metaphysics of beauty in Arabic, Persian and Turkish thought, literature and culture, beginning with the Quran and hadith. As in Plato, true beauty is thought of as the destination of a journey of inner development, but through a distinctively Islamic series of “worlds.” With examples from literature and painting I show how Islamic philosophy elaborated the key role of imagination in realization of true beauty.

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Jobe, Don L. "Wordsworth's Metaphysics of Presence." Studies in Romanticism 34, no. 4 (1995): 583. http://dx.doi.org/10.2307/25601143.

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Notley, Alice. "A Metaphysics of Emotion." Chicago Review 43, no. 2 (1997): 90. http://dx.doi.org/10.2307/25304170.

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Ferry, Anne, and A. J. Smith. "The Metaphysics of Love." Comparative Literature 39, no. 3 (1987): 277. http://dx.doi.org/10.2307/1770252.

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Vilaseca, David, and James Kirwan. "Literature, Rhetoric, Metaphysics: Literary Theory and Literary Aesthetics." Modern Language Review 87, no. 3 (July 1992): 670. http://dx.doi.org/10.2307/3732933.

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Armisen-Marchetti, Mireille. "Erik Gunderson: The Sublime Seneca. Ethics, literature, metaphysics." Gnomon 91, no. 3 (2019): 221–26. http://dx.doi.org/10.17104/0017-1417-2019-3-221.

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Maliszewski, Karol. "METAPHYSICS OF LITERATURE THE CASE OF ANTONI MATUSZKIEWICZ." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 240–51. http://dx.doi.org/10.5604/01.3001.0012.9837.

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Karol Maliszewski Spirituality of Literature. A Case of Antoni Matuszkiewicz The author in his sketch describes the early lyrics of Antoni Matuszkie- wicz. He emphasizes that what has been modernist in them, the avant- garde shape of the poem, has been marked by a special spiritual fervor, as if Matuszkiewicz tried to reconcile in a single record a revealing metaphor with something eternal, with something what seems like a mystical spir- itual formation. Matuszkiewicz, in a dispute over poetry, is on the side of those who believe in a substantial image of the world and, hence, the metaphysical nature of literature.

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Goodell, Neil K. "To Think or Not: A Structural Resolution to the Mind-Body and Free Will-Determinism Problem." Journal of Ayn Rand Studies 9, no. 1 (2007): 1–51. http://dx.doi.org/10.2307/41560346.

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Abstract The mind-body and free will-determinism problem is presented as an instance of the more general top-down versus bottom-up process model. The construct of a metaphysical hierarchy consisting of 3 levels (matter, life and mind) is introduced, with each level governed by emergent, non-overlapping fundamental causal forces. Rand's theories of epistemology, language, and volition are shown to be inherently circular and impossible to be true. The concepts of metaphysical identity and epistemological identity are introduced. Metaphysics and epistemology are recharacterized in exclusively bottom-up terms informed by recent advances in the natural sciences, along with theories for perception, similarity, language, and volition.

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Goodell, Neil K. "To Think or Not: A Structural Resolution to the Mind-Body and Free Will-Determinism Problem." Journal of Ayn Rand Studies 9, no. 1 (2007): 1–51. http://dx.doi.org/10.5325/jaynrandstud.9.1.0001.

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Abstract The mind-body and free will-determinism problem is presented as an instance of the more general top-down versus bottom-up process model. The construct of a metaphysical hierarchy consisting of 3 levels (matter, life and mind) is introduced, with each level governed by emergent, non-overlapping fundamental causal forces. Rand's theories of epistemology, language, and volition are shown to be inherently circular and impossible to be true. The concepts of metaphysical identity and epistemological identity are introduced. Metaphysics and epistemology are recharacterized in exclusively bottom-up terms informed by recent advances in the natural sciences, along with theories for perception, similarity, language, and volition.

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Leslie, Esther, and Melanie Jackson. "Industrial Metaphysics." Parallax 22, no. 4 (October 2016): 427–36. http://dx.doi.org/10.1080/13534645.2016.1229165.

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Eller, Jack David. "The Science of Unknowable and Imaginary Things." Socio-Historical Examination of Religion and Ministry 1, no. 2 (August 15, 2019): 178–201. http://dx.doi.org/10.33929/sherm.2019.vol1.no2.04.

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In this paper, I address the question of whether metaphysics and theology are or can become science. After examining the qualities of contemporary science, which evolved from an earlier historic concept of any body of literature into a formal method for obtaining empirical knowledge, I apply that standard to metaphysics and theology. I argue that neither metaphysics nor theology practices a scientific method or generates scientific knowledge. Worse, I conclude that both metaphysics and theology are at best purely cultural projects—exercises in exegesis of local cultural and religious ideas and language—and, therefore, that other cultures have produced or would produce radically different schemes of metaphysics or theology. At its worst, metaphysics is speculation about the unknowable, while theology is rumination about the imaginary.

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Rand, Sebastian. "Apriority, Metaphysics, and Empirical Content in Kant's Theory of Matter." Kantian Review 17, no. 1 (January 27, 2012): 109–34. http://dx.doi.org/10.1017/s1369415411000355.

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AbstractThis paper addresses problems associated with the role of the empirical concept of matter in Kant's Metaphysical Foundations of Natural Science, offering an interpretation emphasizing two points consistently neglected in the secondary literature: the distinction between logical and real essence, and Kant's claim that motion must be represented in pure intuition by static geometrical figures. I conclude that special metaphysics cannot achieve its stated and systematically justified goal of discovering the real essence of matter, but that Kant requires this failure for his larger philosophical presentation of the dialectic that ‘irremediably attaches to human reason’ (A298/B354).

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Behrensen, Maren. "Identity as convention: biometric passports and the promise of security." Journal of Information, Communication and Ethics in Society 12, no. 1 (March 4, 2014): 44–59. http://dx.doi.org/10.1108/jices-08-2013-0029.

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Purpose – The paper is a conceptual investigation of the metaphysics of personal identity and the ethics of biometric passports. The paper aims to discuss these issues. Design/methodology/approach – Philosophical argument, discussing both the metaphysical and the social ethics/computer ethics literature on personal identity and biometry. Findings – The author argues for three central claims in this paper: passport are not simply representations of personal identity, they help constitute personal identity. Personal identity is not a metaphysical fact, but a set of practices, among them identity management practices (e.g. population registries) employed by governments. The use of biometry as part of these identity management practices is not an ethical problem as such, nor is it something fundamentally new and different compared to older ways of establishing personal identity. It is worrisome, however, since in the current political climate, it is systematically used to deny persons access to specific territories, rights, and benefits. Originality/value – The paper ties together strands of philosophical inquiry that do not usually converse with one another, namely the metaphysics of personal identity, and the topic of identity in social philosophy and computer ethics.

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Kaplan, Marc. "Blake'sMiltonThe Metaphysics of Gender." Nineteenth-Century Contexts 19, no. 2 (January 1995): 151–78. http://dx.doi.org/10.1080/08905499508583420.

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Sewell, J. "Shakespearean Metaphysics * Shakespeare's Double Helix." English 58, no. 223 (September 22, 2009): 365–67. http://dx.doi.org/10.1093/english/efp034.

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Cabrera, Isabel. "Ramón Xirau: la verdad en la poesía y la pertinencia filosófica de las imágenes." Theoría. Revista del Colegio de Filosofía, no. 19 (July 1, 2009): 27–31. http://dx.doi.org/10.22201/ffyl.16656415p.2009.19.351.

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Xirau is a philosopher who is always seeking the union between philosophical arguments and poetical images. He is seduced by the eloquence and the persuasiveness of images. In this paper I briefly analyze four examples, two from literature to philosophy (John of the Cross and Jorge Luis Borges), and two from philosophy to literature (Wittgenstein and Nietzsche). All of them show the way Xirau finds metaphysics behind poetry, and poetry behind metaphysics.

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Isaac, Rochell. "Alice Walker's Metaphysics: Literature of Spirit by Nagueyalti Warren." CLA Journal 64, no. 2 (September 2021): 320–23. http://dx.doi.org/10.1353/caj.2021.0042.

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Sharples, R. W. "COMMENTARIES ON THE METAPHYSICS." Classical Review 53, no. 2 (October 2003): 307–8. http://dx.doi.org/10.1093/cr/53.2.307.

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Worms, Frédéric, and Robin Mackay. "Between Critique And Metaphysics." Angelaki 10, no. 2 (August 2005): 39–57. http://dx.doi.org/10.1080/09697250500417175.

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Mandelstamm, Y. "‘A CALL FOR METAPHYSICS’ IN ЕMIGRЕ LITERATURE. THE FATE OF THE NOVEL." Voprosy literatury, no. 1 (September 30, 2018): 352–75. http://dx.doi.org/10.31425/0042-8795-2018-1-352-375.

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Anderson, Nicole. "‘To be or not to be’ of Eco-Deconstruction." Oxford Literary Review 45, no. 1 (July 2023): 43–56. http://dx.doi.org/10.3366/olr.2023.0402.

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This paper aims to unravel a tension between the act of naming and ‘differential relationality’. Derrida has taught us that ‘naming’ is an essentialising, and thus metaphysical gesture that works to define and circumscribe a field of work (for instance, ‘Eco-Deconstruction’), the human, and ecology. ‘Naming’ entails the beginning of the institutionalisation and sedimentation of a field, despite a ‘field’s’ claim to the opposite. The danger of such sedimentation is that it perpetuates what Derrida calls ipseity that in the history of western philosophy and metaphysics has worked in contradistinction to the nonhuman (animals, environment, ecology).

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