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Academic literature on the topic 'Possibility of Metaphysics'

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Journal articles on the topic "Possibility of Metaphysics"

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Le Poidevin, Robin. "The Possibility of Metaphysics." International Philosophical Quarterly 42, no. 4 (2002): 546–47. http://dx.doi.org/10.5840/ipq200242454.

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Kerr, Andrew J. "The Possibility of Metaphysics." Environmental Ethics 22, no. 1 (2000): 85–99. http://dx.doi.org/10.5840/enviroethics200022151.

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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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Altaş, Eşref, and Ayaz Asadov. "The Power and Limits of Reason: Al-Razı on the Possibility of General and Particular Metaphysical Knowledge." Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences) 7, no. 2 (October 15, 2021): 121–55. http://dx.doi.org/10.12658/nazariyat.7.2.m0156en.

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This article examines al-Rāzī’s views on the possibility of metaphysical knowledge. Firstly, after outlining his classification of the metaphysical knowable into essence and existence as well as undetailed (ijmālī) and detailed (tafṣīlī), the article analyzes al-Rāzī’s acceptance of the possibility of general knowledge of metaphysics under a few headings by delving into some major themes. These include the claims that the category of existence is broader than the world of the sensible, that theoretical reasoning leads to metaphysical knowledge, and lastly that the theoretical evidence provides necessary knowledge about the existence of a creator. Al-Rāzī has also been demonstrated in al-Matālib to have inherited the arguments rejecting metaphysical knowledge, which he had attributed in his earlier works to a group with the name muhandisiyyūn, by restricting them to the issue of God’s essence being knowable. For al-Rāzī, theoretical reasoning could provide knowledge about the existence of a particular metaphysical being but not about its quiddity. The article further underlines the metaphysical and epistemic theses for the position on the unknowability of God’s essence and discusses its semantic interpretation. The debate on the potential of theoretical reason to provide uncertain knowledge of detailed metaphysics in the form of the best possible explanations (the metaphysics of the best explanation, or al-awlawiyya), however, is left to another article.
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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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Zigouras, Jakob. "Spinoza and the Possibility of Error." Forum Philosophicum 12, no. 1 (June 1, 2007): 105–18. http://dx.doi.org/10.35765/forphil.2007.1201.07.

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If we consider certain features of Spinoza's metaphysics, it can seem very difficult to see how error, or the having of false ideas, is possible. In this paper I want to give the metaphysical background to the problem, before turning to a more detailed consideration of how Spinoza in fact accounts for error, or the having of false ideas. I will show the importance of the notions of adequacy and inadequacy in Spinoza's account. Having done this I will return to the central problem of accounting for the ontological status of false ideas vis a vis both the Infinite Intellect, and finite minds.
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Marciniak, Dominik. "Dwie koncepcje badań metafizycznych rozwijane w XX wieku w filozofii polskiej." Człowiek i Społeczeństwo 53 (June 27, 2022): 223–39. http://dx.doi.org/10.14746/cis.2022.53.13.

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The paper presents two different conceptions of metaphysics – scientistic and neoscholastic – developed in the 20th century by, among others, Polish philosophers: Stanisław Kamiński, Mieczysław Gogacz, Tadeusz Czeżowski and Zygmunt Zawirski. These authors refer to the problem of the possibility of conducting metaphysical research in contemporary philosophy. In this context, they examine issues such as the method, subject, and specificity of research carried out within metaphysics. In the summary, the discussed conceptions are compared with each other. The basic issues determining the similarities and differences between respective positions are the problem of the autonomy of metaphysics in relation to other sciences and the issue of the starting point (source of preliminary data) of metaphysical research. Findings regarding the latter issue turn out to be crucial for resolving the question of the appropriate model for research in metaphysics.
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McDaniel, Kris. "Nicholas Stang’s Kant’s Modal Metaphysics." Kantian Review 23, no. 3 (August 21, 2018): 461–72. http://dx.doi.org/10.1017/s1369415418000262.

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AbstractIn this critical review, I focus on two things. First, I respond to Stang’s interpretation of Descartes, according to which Descartes’ endorsement of his ontological argument commits him to possibilism, the doctrine that there are, or at least could be, non-existent individuals. My response consists in presenting a version of Descartes’ argument the acceptance of which does not require the acceptance of possibilism. The second thing I focus on is Stang’s claim that Kant distinguishes several kinds of real possibility. I raise worries about Stang’s formulations of various doctrines of real possibility, and I preliminarily explore how real essence and ground are connected with the various kinds of real necessity Stang’s Kant recognizes.
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Kosmulska, Bogna. "Metafizyczne określenia w orzeczeniach soborów starożytnego Kościoła – przyczynek do dyskusji nad duchem i literą dogmatu." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 26 (January 1, 2013): 27–34. http://dx.doi.org/10.18778/0208-6107.26.02.

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In my article I compare two different approaches to a problem of Christian dogma in the shape of classical metaphysical language of ancient Church councils: 1) the proposition of Vladimir Solovyov to rethink metaphysics but to treat it as a still legitimate expression of the very centre of Christianity, and 2) that of Bernhard Welte to rethink Christianity without classical metaphysics. By comparing not only plain theses of both authors but also their historical context I discuss a paradoxical possibility of agreeing with Solovyov (and not with Welte) in our time of «a long farewell to metaphysics» by an attempt to make use of contemporary knowledge of ancient Christianity. This perspective gives a possibility to rethink also present-day Christianity without loosing the continuity of Church tradition which by the letter is always trying – just like nowadays – to find the spirit of dogma.
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Schultz, Walter J. "An Augustinian–Edwardsian Metaphysics of Possibility for the Barcan Formula." Philosophia Christi 24, no. 2 (2022): 191–215. http://dx.doi.org/10.5840/pc202224218.

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The Barcan formula is a theorem of quantified modal logic. Its most straightforward interpretation appears to commit one to “possibilism,” the view that merely possible things exist. Alternative systems of logic revise the formal semantics to preclude the theorem and its consequences. The crux, however, is the modal metaphysics presupposed by the formal semantics. This paper presents an alternative metaphysics of possibility that follows Augustine’s suggestion that God’s plan is only one of a range of alternative histories for a creation. The metaphysics is a version of “trace actualism”—neither pure possibilism nor pure actualism.
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Dissertations / Theses on the topic "Possibility of Metaphysics"

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

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Coggins, Geraldine Philomena. "The metaphysics of possibility : could there have been nothing?" Thesis, Durham University, 2002. http://etheses.dur.ac.uk/4158/.

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My project involves looking at the metaphysics of possibility. There are two questions that are central to the metaphysics of possibility: firstly, what are possible worlds and secondly, is there an empty possible world. Possibilist and actualist accounts of worlds attempt to answer the first question while discussions of metaphysical nihilism, the empty world and the modal ontological arguments deal with the second. However no one has systematically considered how the answers given to one of these questions affect the answers available to the other - this is my project. I develop a new way of categorising theories of possible worlds. I argue that metaphysical nihilism (the claim that there could have been nothing), in all its published forms, is incompatible with each of the fully worked out, robust accounts of possible worlds available. I point out the importance of using the correct criterion of concreteness in discussions of metaphysical nihilism. I argue that if we modify the account of abstract objects used by the metaphysical nihilists, then nihilism can be shown to be compatible with the ersatz account of possible worlds. Finally, I argue that given these considerations, Lowe’s arguments against the nihilist are more plausible than nihilism itself.
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Schmutz, Jacob. "La querelle des possibles: recherches philosophiques et textuelles sur la métaphysique jésuite espagnole, 1540-1767." Doctoral thesis, Universite Libre de Bruxelles, 2003. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211298.

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Cette thèse présente les réponses données à la question du fondement du possible et de l’impossible dans la scolastique jésuite espagnole de l’époque moderne :en vertu de quels critères jugeons-nous que telle chose ou tel événement sont possibles, alors que tels autres nous paraissent impossibles ou contradictoires ?La double nature de ce travail, philosophique et historique, s’incarne dès lors en deux volumes à la fois distincts et complémentaires. Le premier volume est consacré à l’analyse philosophique des différentes réponses apportées au problème du possible, entre les premiers pas académiques de la Compagnie de Jésus espagnole jusqu’à son expulsion définitive du royaume en 1767. Après quelques préliminaires généraux sur le développement institutionnel et doctrinal de la scolastique moderne, on y présente successivement les solutions des écoles dominicaine et franciscaine espagnoles du XVIe siècle avant de passer aux différents grands modèles jésuites :les synthèses de Gabriel Vázquez et Francisco Suárez ;l’émergence d’un courant ultra-essentialiste ;la critique inspirée par le nominalisme de Pedro Hurtado de Mendoza ;le développement d’une ontologie conditionnaliste par Juan de Lugo et ses nombreux élèves ;la critique néo-augustinienne de toutes les traditions antérieures par Antonio Pérez et ses nombreux élèves ;le développement d’une ontologie des états de choses par Sebastián Izquierdo ;et enfin le développement d’une série d’autres solutions marginales à la fin du XVIIe siècle. Le travail se clôture sur l’expulsion d’Espagne de la Compagnie de Jésus en 1767 et par quelques réflexions sur la « migration » de ces problématiques vers l’Europe Centrale.

Le second volume est quant à lui purement historique et textuel. Il propose l’édition de différents textes, tirés d’ouvrages imprimés anciens ou bien de manuscrits inédits, rédigés par vingt des principaux auteurs engagés dans la querelle des possibles, à savoir, dans l’ordre chronologique :F. Albertini, P. Hurtado de Mendoza, J. de Lugo, R. de Arriaga, Th. Compton Carleton, A. Pérez, F. de Oviedo, M. de Elizalde, T. González de Santalla, T. Muniesa, S. Mauro, S. Izquierdo, G. de Ribadeneira, I.F. Peinado, J. de Sousa, A. Sémery, J. de Campoverde, E. Láriz, Á. Cienfuegos et J. Rufo. Chaque édition de texte est précédée d’une biographie intellectuelle retraçant les principales étapes de la carrière de l’auteur, avec des indications sur ses maîtres, collègues et disciples, ainsi que sur le contexte institutionnel de son enseignement. L’ensemble est précédé d’une étude sur les rapports entre les cours imprimés et manuscrits dans la tradition scolastique moderne.

Un troisième et court volume se compose d’un bref « who’s who » scolastique ainsi que d’une bibliographie générale, reprenant toutes les sources primaires et secondaires utilisées.


Doctorat en philosophie et lettres, Orientation philosophie
info:eu-repo/semantics/nonPublished

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Bonneau, Cristiano. "Mônada e mundo em Leibniz." Universidade Federal da Paraí­ba, 2006. http://tede.biblioteca.ufpb.br:8080/handle/tede/5621.

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This writing concerns the study of Leibnizs concept of the Monad. Therefore, the present work investigated the fundamental constituents which take part on such a concept. From the notions of attribute, we have perceptions, appetites and apperceptions, as well as the notions of possibility and representation that are present in the Monad, resulting in the idea of World. Such an idea also plays an important role in this writing. The idea of Monad and the idea of World generate relations and structures that were considered as well. Thus, the elements forming the process of knowledge (understanding and language) and the basic components of the Monad (e.g. the idea of substance) were studied according to Leibnizian concept of world. Furthermore, in our analysis of fundamental principles leading to a cosmological, epistemological and ontological perspective in Leibniz, we used a metaphysical approach.
Esta dissertação tem como tema o conceito de Mônada em Leibniz. No encalço desta investigação este texto trata dos constituintes fundamentais que participam deste conceito. As noções de atributo (à partir destas aparecem as percepções, apetites e apercepções); bem como a de possibilidade e representação; subsidiam na Mônada uma idéia de Mundo, outro arranque investigativo deste escrito. As idéias de Mônada e Mundo geram relações e estruturas que da mesma forma são vislumbradas. Desta forma, os elementos que dão forma ao processo do conhecimento (entendimento e linguagem), bem como os componentes essenciais da Mônada (a idéia de substância) são tratados nesta descrição acerca da concepção leibniziana de Mundo. O recorte metafísico dá o tom desta análise na busca pelos princípios fundamentais que orientam uma perspectiva cosmológica, epistemológica e ontológica em Leibniz.
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Cowling, Sam. "Identity and the limits of possibility." 2011. https://scholarworks.umass.edu/dissertations/AAI3482603.

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Possibilities divide into two kinds. Non-qualitative possibilities are distinguished by their connection to specific individuals. For example, the possibility that Napoleon is a novelist is non-qualitative, since it is a possibility for a specific individual, Napoleon. In contrast, the possibility that someone—anyone at all—is a novelist is a qualitative possibility, since it does not depend upon any specific individual. Haecceitism is a thesis about the relation between qualitative and non-qualitative possibilities. In one guise, it holds that some maximal possibilities—total ways the world could be—differ non-qualitatively without differing qualitatively. It would, for example, be only a haecceitistic difference that distinguishes actuality from a maximal possibility where Napoleon and Nefertiti swap all of their qualitative properties and relations. According to this alternative possibility, things are the very same qualitatively, but which individuals occupy which qualitative roles differs: Nefertiti would be a stout conqueror, while Napoleon would be a beautiful consort. This dissertation is an examination of the nature of haecceitism, the arguments in its favor, and the consequences that follow from it. In Chapter One, I distinguish various conceptions of haecceitism and related theses concerning maximal possibilities, possible worlds, the identity of indiscernibles, and non-qualitative properties. In Chapter Two, I develop and defend conceivability arguments for haecceitism in the face of various anti-haecceitist challenges. In Chapter Three, I consider the relation between haecceitism and the Humean approach to plenitude, which aims to characterize the space of possible worlds in terms of combinatorial principles. In Chapter Four, I examine the distinction between qualitative properties like redness and non-qualitative properties like being Napoleon and argue in favor of fundamental non- qualitative properties. In Chapter Five, I present a novel version of non-qualitative counterpart theory, which employs bare particulars to reconcile modal realism and haecceitism. In Chapter Six, I clarify and defend quidditism, the property-theoretic analogue of haecceitism. I conclude in Chapter Seven by defending the modal view of essence.
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Coates, Ashley Stephen. "Putnam on naturalism and metaphysics : the possibility of rational, objective and non-scientific knowledge." Thesis, 2012. http://hdl.handle.net/10210/4438.

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Teel, Paul David Wilkinson. "The metaphysics of dappledness: Charles S. Peirce and Nancy Cartwright on the philosophy of science." Thesis, 2011. http://hdl.handle.net/1828/3289.

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Contemporary philosopher of science Nancy Cartwright (b. 1944) has raised many an eyebrow with her books How the Laws of Physics Lie (1983) and The Dappled World (1999), among others. The primary task of this dissertation is to link her philosophy with that of Charles S. Peirce (1839–1914)—a link that includes Duns Scotus. My focus is especially on the criticism Peirce would have of Cartwright, and on the philosophical support he can offer her. The question is this: Given her stated philosophy of science, to what else must Cartwright be philosophically committed? This includes discussions of metaphysics, scholastic realism, laws of nature, and the very possibility of science. There are many striking similarities between Peirce and Cartwright, but I argue that he sees further and deeper into the metaphysical implications of her views on science.
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Riendeau, Marie Camille. "La possibilité d’une science métaphysique dans l’ontologie de Guillaume d’Ockham : le concept d’étant." Thèse, 2019. http://hdl.handle.net/1866/23805.

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Guillaume d’Ockham (v. 1285-1347) est un philosophe nominaliste. Il considère donc que les seules choses qui existent sont individuelles. Les universaux ne sont pas des choses, mais des noms. Cet ouvrage s’intéresse plus précisément à la possibilité d’une science métaphysique dans l’ontologie restreinte d’Ockham. En effet, c’est une question qui a été peu traitée par les commentateurs malgré sa présence dans les écrits du « Vénérable débutant ». Pour ce faire, notre analyse s’intéressera premièrement à l’existence d’une métaphysique chez Ockham avant de s’intéresser aux critères nécessaires pour qu’une discipline soit scientifique. De plus, l’intérêt de cet ouvrage est d’analyser le concept d’étant, car il est le sujet premier de la métaphysique. Dans ce contexte, nous allons analyser la conception occamienne du concept et les modes d’acquisition de ces derniers, à savoir l’intuition et l’abstraction. Nous allons ensuite nous intéresser à la conception occamienne de l’équivocité et l’univocité ainsi que sa distinction des termes absolus et connotatifs. Finalement, nous allons utiliser ces outils conceptuels pour répondre à la question suivante : est-ce qu’Ockham considère que le concept d’étant est univoque à Dieu et aux créatures et quels sont les impacts de l’univocité de l’étant sur la possibilité d’une connaissance de Dieu?
William Ockham (ca. 1285-1347) is a fervent nominalist. The only things that can possibly exist in his ontology are individual things. Universals do not exist, they are simply words. This work wonders about the possibility of metaphysics as a science in Ockham’s narrow ontology. In fact, it is a question that has been little discussed in the litterature on Ockham. To do so, our analysis will be interested in Ockham’s conception of scientific knowledge. Also, our principal goal is to question the concept of being which is the primary subject of metaphysics. In this context, Ockham’s conception of concept will be analysed and how our intellect obtains them by intuitive and abstractive cognitions. We will then focus on the Occamian conception of equivocity and univocity as well as its distinction between absolute and connotative terms. Finally, we will use these conceptual tools to answer the following question: does Ockham consider that the concept of being if univocal to God and creatures and what are the impacts of the univocity of being on the possibility of a knowledge of God?
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Books on the topic "Possibility of Metaphysics"

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Possibility. Oxford: Oxford University Press, 2009.

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1959-, Rott Hans, and Horák Vítezslav, eds. Possibility and reality: Metaphysics and logic. Frankfurt: Ontos-Verlag, 2003.

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1941-, Tooley Michael, ed. Necessity and possibility: The metaphysics of modality. New York: Garland Pub., 1999.

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Nachtomy, Ohad. Possibility, Agency, and Individuality in Leibniz’s Metaphysics. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5245-3.

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The possibility of metaphysics: Substance, identity, and time. Oxford: Clarendon Press, 1998.

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Thomas, Buchheim, Kneepkens C. H, and Lorenz Kuno 1932-, eds. Potentialität und Possibilität: Modalaussagen in der Geschichte der Metaphysik. Stuttgart: Frommann-Holzboog, 2001.

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Dragalina-Chernai︠a︡, E. G. Vozmozhnye miry: Semantika, ontologii︠a︡, metafizika. Moskva: Kanon+, 2011.

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Ramelow, Tilman. Gott, Freiheit, Weltenwahl: Der Ursprung des Begriffes der besten aller möglichen Welten in der Metaphysik der Willensfreiheit zwischen Antonio Perez S.J. (1599-1649) und G.W. Leibnitz (1646-1716). Leiden: E.J. Brill, 1997.

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Metaphysik und Möglichkeitsbegriff bei Aristoteles und Nikolaus von Kues: Eine historisch-systematische Untersuchung. Berlin: De Gruyter, 2015.

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Modalität: Möglichkeit, Notwendigkeit, Essenzialismus. Frankfurt am Main: Klostermann, 2008.

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Book chapters on the topic "Possibility of Metaphysics"

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Kanzian, Christian. "The Possibility of Metaphysics." In E. J. Lowe and Ontology, 55–68. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003196341-4.

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Nachtomy, Ohad. "Possibility and Individuality." In Possibility, Agency, and Individuality in Leibniz’s Metaphysics, 237–48. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5245-3_10.

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Márquez, César Moreno. "The Sense of Possibility." In New Queries in Aesthetics and Metaphysics, 329–42. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3394-4_24.

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Evans, C. Stephen. "Kant and Kierkegaard on the Possibility of Metaphysics." In Kant and Kierkegaard on Religion, 3–24. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1007/978-1-349-62906-0_1.

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Nachtomy, Ohad. "Possible Individuals." In Possibility, Agency, and Individuality in Leibniz’s Metaphysics, 51–83. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5245-3_2.

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Nachtomy, Ohad. "Individuals, Worlds and Relations." In Possibility, Agency, and Individuality in Leibniz’s Metaphysics, 105–21. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5245-3_4.

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Nachtomy, Ohad. "Agency and Freedom." In Possibility, Agency, and Individuality in Leibniz’s Metaphysics, 145–66. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5245-3_6.

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Nachtomy, Ohad. "Aggregates." In Possibility, Agency, and Individuality in Leibniz’s Metaphysics, 189–213. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5245-3_8.

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Crowell, Steven. "Grenzprobleme of Phenomenology: Metaphysics." In Horizons of Phenomenology, 171–93. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-26074-2_9.

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AbstractWith the publication of the Husserliana series and Heidegger’s Gesamtausgabe both nearing completion, a strikingly different picture of their work than was available to earlier generations is emerging. It has become quite clear that phenomenological philosophy is not a fixed “system” but an ongoing philosophical practice that has much to contribute to debates in contemporary philosophy generally. It would be impossible here to canvass all the “horizons” of phenomenology that this situation has opened up, so in this chapter I will focus on one issue that Husserl considered to be a Grenzproblem of his phenomenology, namely, the relation between transcendental-phenomenological method (the “reduction”) and metaphysics. Section 1 presents an overview of my understanding of transcendental phenomenology as concerned specifically with clarifying issues of normatively structured meaning (Sinn). Section 2 argues that transcendental phenomenology is metaphysically neutral and considers an ambiguity in Husserl’s Ideas I that suggests the possibility that it is actually a metaphysical idealism – specifically, the claim that real things “depend” on consciousness for their existence. Section 3 takes up three accounts of this dependence-question and argues that only one of them takes full account of Husserl’s own views on metaphysics. Finally, in section 4, I argue that Husserl’s metaphysical “monadology” is based on dialectical arguments rather than on phenomenological evidence, and I suggest that it thus becomes the antinomical mirror-image of Theodore Sider’s metaphysical realism.
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Oppenheim, Lois. "“Le Ciel Est Mort”: Mallarmé and a Metaphysics of (IM)Possibility." In Poetics of the Elements in the Human Condition: Part 2 The Airy Elements in Poetic Imagination, 177–88. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2841-1_12.

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Conference papers on the topic "Possibility of Metaphysics"

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Halapsis, Alex. "ABOUT THE POSSIBILITY OF METAPHYSICS." In IMPATTO DELL'INNOVAZIONE SULLA SCIENZA: ASPETTI FONDAMENTALI E APPLICATI. European Scientific Platform, 2020. http://dx.doi.org/10.36074/26.06.2020.v2.40.

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GRAFFIGNA, MATÍAS. "THE POSSIBILITY OF A NEW METAPHYSICS FOR QUANTUM MECHANICS FROM MEINONG'S THEORY OF OBJECTS." In Quantum Mechanics and Quantum Information: Physical, Philosophical and Logical Approaches. WORLD SCIENTIFIC, 2016. http://dx.doi.org/10.1142/9789813146280_0012.

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Jia, Ruo. "Cloud as an Alternative Architecture." In 109th ACSA Annual Meeting Proceedings. ACSA Press, 2021. http://dx.doi.org/10.35483/acsa.am.109.45.

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In A Theory of /Cloud/ (1972), the cloud, or rather, the graph of cloud, served as the entry point of the French art historian and theorist Hubert Damisch (1928-2017) in his understanding of the limits of Western art and art history as framed since the Renaissance. Here he initiated another possibility of painting—a “theory” of painting, which he simultaneously termed “a history of painting”—by concluding the book with an examination of Chinese landscape painting. Participating in the sinophelia of French intellectuals that accompanied the Chinese Cultural Revolution launched by Mao, Damisch’s turn represented his philosophical initiative to reflect on and shift away from Western metaphysics, especially from the negative dialectics of Hegel, and towards a different architecture based on a harmonious and positive materialist dialectic inspired by Chinese Taoist and Chan Buddhist philosophy. Here, in Damisch’s “reinvention” of Chinese painting, the cloud not only literally entered paintings to negotiate the intertextuality of mountain and water, ink and brush, and even that of the painter and painting, but also to fill the role of the materialist body in a different perspective of world formation—as the breath, the one movement that sustains or constitutes all life. In Damisch’s vision, such a cloud even leads to a different kind of architecture, one that counters the philosophical metaphor of architecture as the stability of the arche, the subject, the essence, or any anchored center. The cloud and its philosophical architectural alternative also contribute to a reflection on the very physicality of architecture, leading to the formation of an architecture in absentia, to which Damisch was to return in 2003 when discussing Diller+Scofidio’s Blur Building (2002), as well as the Chinese architecture of the Ming Dynasty.
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Nesterova, T. "PROPORTIONS IN ARCHITECTURE AS A POSSIBILITY OF DETERMINING THE TIME OF ESTABLISHMENT OF HISTORICAL BUILDINGS." In Man and Nature: Priorities of Modern Research in the Area of Interaction of Nature and Society. LCC MAKS Press, 2021. http://dx.doi.org/10.29003/m2595.s-n_history_2021_44/123-133.

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The article discusses the methodology for determining the time of erection of architectural monuments, which is based on the proportions of the volumetric-spatial structure of buildings. In all historical periods, the architecture of buildings was created based on mathematically precise calculations, known as architectural proportions, which acquired metaphysical properties under the influence of ancient philosophy and continued to be used until the late Middle Ages. Depending on the archetype of buildings, the relationship between structural and architectural parts came from a certain part of the building, the so-called module, which changes over time and geographical areas. There are two main types of architectural proportions: constructive and artistic, the first being the most conservative, and the second varying, determining stylistic temporal preferences. In the process of studying the architectural heritage of medieval Moldavia, both types of proportions were identified, amenable to numerical and metrological measurements. In the examples given, the proportions were used to determine the architectural form and antiquity of the buildings.
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Galily, Daniel. "The theory of nineteenth-century American pragmatism." In 9th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade - Serbia, 2023. http://dx.doi.org/10.32591/coas.e-conf.09.11105g.

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The purpose of this overview is to give a short introduction to the ideas and activities of nineteenth-century American pragmatism theory for a philosophy conference at the BEN Science Institute in Bulgaria. Pragmatism is a philosophical theory that sees thought as a tool and device for predicting, solving problems and planning action. The philosophy of pragmatism addresses the practical consequences of ideas by examining them in the light of human experience, so that the truth of a claim is determined by practical results and the utility it serves. Pragmatism began in the United States around 1870 by Charles S. Pierce. In addition to Peirce, philosophers such as William James and John Dewey who were members of the “Metaphysical Club” held at Cambridge University in the late 19th century (where the theory was formulated) helped to develop its principles. By reviewing the theory of pragmatism, we must concentrate on the Pragmatic Maxim, the rule for clarifying ideas, which for both Peirce and James, was the core of pragmatism. Another important idea in the theory is Skepticism and fallibilism. This idea claims, according to Pierce, that we should try to doubt propositions and keep them only if they are with absolutely certainty and there is no way to doubt them. The test of certainty, as Peirce points out, lies in the individual mind: trial by doubt is something each must do for himself, and the examination of our beliefs is guided by reflection on hypothetical possibilities: we cannot trust our perceptual beliefs. For example, because we cannot rule out the possibility that they were created by a dream or by evil scientists manipulating our minds. The more we try to avoid errors, the more likely we are to miss truths; And the more effort we put into searching for truths, the more likely we are to introduce errors. The doubt method may make sense in the special case where enormous weight is given to avoiding mistakes, even if it means losing truth. Once we recognize that we are making a practical decision about the relative importance of two good options, the Cartesian strategy no longer seems the only rational one. Inquiry, as already suggested, is pragmatic accounts of the normative standards to which we must act in arriving at beliefs about the world cast in terms of how we can conduct inquiries in a disciplined, self-controlled manner. That is, our ability to think about external things and constantly improve our understanding of them is based on our experience. It would be wrong to conclude that pragmatism is limited to the United States or that the only important pragmatist thinkers were Peirce, James, and Dewey. Richard Rorty has described his philosophy as “pragmatist” on several occasions - what pragmatists teach us about truth, he tells us, is that there is nothing very systematic or constructive to say about truth at all.
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