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Artykuły w czasopismach na temat „Ontological”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 28 lutego 2023

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1

Mousavian, Seyed N. "Ontological Trivialism?" Grazer Philosophische Studien 94, nr 1-2 (14.06.2017): 38–68. http://dx.doi.org/10.1163/18756735-09303004.

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How hard is it to answer an ontological question? Ontological trivialism, (ot), inspired by Carnap’s internal-external distinction among “questions of existence”, replies “very easy.” According to (ot), almost every ontologically disputed entitytriviallyexists. (ot) has been defended by many, including Schiffer (1996; 2003; 2006) and Schaffer (2009). In this paper, I will take issue with (ot). After introducing the view in the context of Carnap-Quine dispute and presenting two arguments for it, I will discuss Hofweber’s (2005a; 2007) argument against (ot) and explain why it fails. Next, I will introduce a modified version of ontological trivialism, i.e. negative ontological trivialism, (not), defended by Hofweber (2005a), according to which some ontologically disputed entities, e.g. properties, (almost) trivially donotexist. I will show that (not) fails too. Then I will outline a Meinongian answer to the original question, namely, ‘How hard is it to answer an ontological question?’ The Carnapian intuition of the triviality of internal questions can be saved by the Meinongian proposal that quantification and reference are not ontologically committing and the Quinean intuition of the legitimacy of interesting ontological questions can be respected by the Meinongian distinction between being and so-being.

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2

Eklund, Matti. "Deconstructing Ontological Vagueness". Canadian Journal of Philosophy 38, nr 1 (marzec 2008): 117–40. http://dx.doi.org/10.1353/cjp.0.0006.

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I will here present a number of problems concerning the idea that there is ontological vagueness, and the related claim that appeal to this idea can help solve some vagueness-related problems. A theme underlying the discussion will be the distinction between vagueness specifically and indeterminacy more generally (and, relatedly, the distinction between ontological vagueness and ontological indeterminacy). Even if the world is somehow ontologically indeterminate it by no means follows that it is, properly speaking, ontologically vague.

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3

Corkum, Phil. "Aristotle on Ontological Dependence". Phronesis 53, nr 1 (2008): 65–92. http://dx.doi.org/10.1163/156852808x252594.

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AbstractAristotle holds that individual substances are ontologically independent from non-substances and universal substances but that non-substances and universal substances are ontologically dependent on substances. There is then an asymmetry between individual substances and other kinds of beings with respect to ontological dependence. Under what could plausibly be called the standard interpretation, the ontological independence ascribed to individual substances and denied of non-substances and universal substances is a capacity for independent existence. There is, however, a tension between this interpretation and the asymmetry between individual substances and the other kinds of entities with respect to ontological independence. I will propose an alternative interpretation: to weaken the relevant notion of ontological independence from a capacity for independent existence to the independent possession of a certain ontological status.

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4

Warren, Jared. "Ontological commitment and ontological commitments". Philosophical Studies 177, nr 10 (26.09.2019): 2851–59. http://dx.doi.org/10.1007/s11098-019-01342-9.

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5

Katz, Emily. "Ontological Separation in Aristotle’s Metaphysics". Phronesis 62, nr 1 (7.12.2017): 26–68. http://dx.doi.org/10.1163/15685284-12341318.

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Ontological separation plays a key role in Aristotle’s metaphysical project: substances alone are ontologically χωριστόν. The standard view identifies Aristotelian ontological separation with ontological independence, so that ontological separation is a non-symmetric relation. I argue that there is strong textual evidence that Aristotle employs an asymmetric notion of separation in theMetaphysics—one that involves the dependence of other entities on the independent entity. I argue that this notion allows Aristotle to prevent the proliferation of substance-kinds and thus to secure the unity of his metaphysical system.

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6

Voltolini, Alberto. "Ontological Syncretistic Noneism". Australasian Journal of Logic 15, nr 2 (3.07.2018): 124. http://dx.doi.org/10.26686/ajl.v15i2.4067.

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In this paper I want to claim, first, that despite close similarities, noneism (as developed in both Routley 1980 and Priest 20162) and Crane’s (2013) psychological reductionism are different ontological doctrines. For unlike the latter, the former is ontologically committed to objects that are nonentities. Once one splits ontological from existential commitment, this claim, I guess, is rather uncontroversial. Second, however, I want to claim something more controversial; namely, that this ontological interpretation of noneism naturally makes noneism be nonstandardly read as a form of allism, to be however appropriately distinguished from Quinean allism in terms of the different scope of the overall ontological domain on which the only particular/existential quantifier that there is ranges. This may orient a noneist towards a syncretistic view of existence, according to which, appearances notwithstanding, existence as a whole is captured both by means of second-order and by means of first-order related notions.

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7

Rumelili, Bahar, i Ayşe Betül Çelik. "Ontological insecurity in asymmetric conflicts: Reflections on agonistic peace in Turkey’s Kurdish issue". Security Dialogue 48, nr 4 (24.04.2017): 279–96. http://dx.doi.org/10.1177/0967010617695715.

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This article contributes to the recent literature on ontological security in conflict studies by empirically investigating, through a case study of Turkey’s Kurdish issue, how ontological asymmetry complicates peace processes. Over time, all conflicts become embroiled in a set of self-conceptions and narratives vis-à-vis the Other, the maintenance of which becomes critical for ontological security. In ethnic conflicts, however, these conceptions and narratives also intersect with a fundamental ontological asymmetry, because such conflicts often pit state parties with secure existence against ethnic groups with contested status and illegitimate standing. We argue that peace processes are easier to initiate but harder to conclude in ontologically asymmetric conflicts. Accordingly, we find that during the 2009–2015 peace process in Turkey, ontological (in)security-induced dynamics presented themselves in cyclical patterns of ambitious peace initiatives receiving greater support among the Kurdish public but giving way, at the first sign of crisis, to a rapid and dramatic return to violence, which neither side acted to stem. Moreover, we underscore that ontologically asymmetric conflicts, such as Turkey’s Kurdish issue, are often characterized by a societal security dilemma, where the conditions of ontological security for one party undermine those of the other. Therefore, building consensus around a new shared peace narrative may not be possible or desirable, and a lasting solution to Turkey’s Kurdish issue depends on the development of an agonistic peace around coexisting, multiple and contestatory narratives.

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8

Clarke, Steve. "Ontological disunity and a realism worth having". Behavioral and Brain Sciences 27, nr 5 (październik 2004): 628–29. http://dx.doi.org/10.1017/s0140525x0423014x.

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Ross & Spurrett (R&S) appear convinced that the world must have a unified ontological structure. This conviction is difficult to reconcile with a commitment to mainstream realism, which involves allowing that the world may be ontologically disunified. R&S should follow Kitcher by weakening their conception of unification so as to allow for the possibility of ontological disunity.

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9

Laas, Oliver. "Contemporary Philosophical Theories of Virtuality". Techné: Research in Philosophy and Technology 19, nr 3 (2015): 314–57. http://dx.doi.org/10.5840/techne2015121441.

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While the information revolution has ushered in a renewed philosophical interest in the notion of virtuality, the ontological status of virtual entities remains ambiguous. The present paper examines three forms of metaphysical realism about the meaning of the term ‘virtual’: genuine as well as intentionalist and computer-based reductivist realisms. Since all three are found wanting, a nominalist alternative is proposed. It is argued that ‘virtual’ is non-referential, and thus ontologically non-committing. Focusing on the metaphysical problem about the ontological status of virtuality obscures the real issue, namely the ontological status of models as implemented in software.

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10

Joronen, Mikko, i Jouni Häkli. "Politicizing ontology". Progress in Human Geography 41, nr 5 (10.06.2016): 561–79. http://dx.doi.org/10.1177/0309132516652953.

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This paper is a response to a growing body of geographical literature exploring the interface between ontology and politics. We develop an understanding that does not start by building ontological bedrocks, to which the question of politics is then rooted. Ontology building, we argue, operates against the essential possibility of the political invested in ontological openness, and thus remains blind to politics inconsistent with, but also practised upon, its own foundations. We propose a relation between the political and the ontological as questioning that grows from the events and situations, which ontologically position us in multiple and unexpected ways.

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11

Verdonck, Michael, i Frederik Gailly. "An Ontological Analysis Framework for Domain-Specific Modeling Languages". Journal of Database Management 29, nr 1 (styczeń 2018): 23–42. http://dx.doi.org/10.4018/jdm.2018010102.

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This article describes how domain-specific modeling languages (DSML) are developed to specifically model certain domains and their phenomena. Over the last 15 years, different kinds of DSMLs have been ontologically analyzed to improve their ontological expressiveness. However, the term ‘ontological analyses' encompasses a great variety of different purposes, techniques or methods, and can thus be performed in many different ways without maintaining clear differentiation. Therefore, in this article, the authors aim to structure the process of conducting an ontological analysis, and offers guidelines in the form of descriptive patterns for analyzing a DSML. With the help of this framework, a researcher with a specific purpose can recognize the required patterns and types of methods that can be followed in order to successfully conduct an ontological analysis and achieve the intended purpose.

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12

Pribram-Day, Ivory. "Meinong’s Multifarious Being and Russell’s Ontological Variable: Being in Two Object Theories across Traditions at the Turn of the 20th Century". Open Philosophy 1, nr 1 (1.10.2018): 310–26. http://dx.doi.org/10.1515/opphil-2018-0023.

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AbstractThis paper discusses the problems of an ontological value of the variable in Russell’s philosophy. The variable is essential in Russell’s theory of denotation, which among other things, purports to prove Meinongian being outside of subsistence and existence to be logically unnecessary. I argue that neither Russell’s epistemology nor his ontology can account for the ontological value of the variable without running into qualities of Meinongian being that Russell disputed. The problem is that the variable cannot be logically grounded by Russell’s theory of denotation. As such, in so far as being is concerned, Meinong and Russell’s theories are much closer than is typically thought. The arguments are supported with concerns raised by Russell, Frege, and Moore regarding the ontological value of the variable. The problem can be summarised as follows: the variable is the fundamental denoting-position of a formal theory that is meant to explain the structure of the ontological. If such a formal theory is meant to ground the ontological, then the formal must also represent the actual structure of the ontological. Yet the variable, the fundamental symbol of denotation in a theory that defines objects, is ontologically indefinable.

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13

Hryschko, Myroslav Feodosijeviè. "Bulgakov's sophiology as philosopheme: non-ontology and ontogenesis". Trans/Form/Ação 33, nr 1 (2010): 203–24. http://dx.doi.org/10.1590/s0101-31732010000100010.

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The text examines Sergej Nikolajeviè Bulgakov's description of the philosopheme as thoroughly "immanent" (viz., the immanence of man qua being, such that ontology in Bulgakov becomes a conceptual analogue for immanence) and the corollary that such immanence necessarily excludes the problematic of the "creation of the world." Because of this resolute immanence and the notion that the creation of the world in the form of creatio ex nihilo requires a non-immanent or non-ontological thought and concept, the problematic for Bulgakov is approached only by a theologeme. Appropriating this argument as material for a cursory philosopheme, the text attempts to transform Bulgakov's theologeme into a philosopheme through an elision of God and dogma that overdetermines the theologeme. This philosopheme (nascent within Bulgakov's work itself, in both his hesitation to the overdetermination of immanence and the commitment to the problem of creation) would be a thoroughly non-ontological philosopheme, one that allows for the treatment of the problematic of "creation" or singular ontogenesis, yet with the corollary that this philosopheme must rely on an "ontological zero" Such a philosopheme qua ontologically empty formula nevertheless remains ontologically significant insofar as it is to evince the limit of ontology, in the ontological zero's non-relationality to ontology.

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14

ALKAN, Ahmet. "Ontological Planning". Iconarp International J. of Architecture and Planning 5, Special Issue (18.12.2017): 01–17. http://dx.doi.org/10.15320/iconarp.2017.22.

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15

Willis, Anne-Marie. "Ontological Designing". Design Philosophy Papers 4, nr 2 (czerwiec 2006): 69–92. http://dx.doi.org/10.2752/144871306x13966268131514.

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16

Sokolov, Evgeniy G. "Ontological Fiction". Voprosy Filosofii, nr 3 (2020): 13–16. http://dx.doi.org/10.21146/0042-8744-2020-3-13-16.

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17

Miller, James, i Eric Nay. "Ontological Upgrade". SPOOL 9, nr 2 (1.07.2022): 65–76. http://dx.doi.org/10.47982/spool.2022.2.05.

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This paper uses ‘deep time’, as an alternative ontology to crisis management to argue for the application of a broad decolonial approach in lieu of contemporary green design practices. Methodologically, this paper substantiates it claims by utilising conventional academic ‘knowledge’ production, as represented in literature, references, and case studies, but also supports the expansion of knowledge through a deeper exploration of place, pattern, and time demonstrated by intermingling deep time principles with Indigenous spatial practices. Fearing that urban life will descend into obsolescence and irrelevance if no such knowledge systems are taken up, this paper proposes an alternative trajectory as a preventive measure, which has all been exacerbated by the ongoing pandemic. By exploring alternative Indigenous design ontologies, specifically in Oceania, alongside deep adaptation and deep time, this paper’s authors intend to provide an important basis for research and teaching that reinvigorates connections to Indigenous epistemologies and knowledge systems. This paper proposes that by taking up notions of deep adaptation and Indigenous epistemologies as critiques of Western notions of time, property, etc. architecture, design and planning might re-situate ideas, ranging from stewardship to maintenance, within time and place-based technologies outside of the discourse of crisis.

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18

Oppy, Graham. "Ontological Arguments". Philosophers' Magazine, nr 86 (2019): 66–73. http://dx.doi.org/10.5840/tpm20198665.

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19

Turner, Jason. "Ontological Pluralism". Journal of Philosophy 107, nr 1 (2010): 5–34. http://dx.doi.org/10.5840/jphil201010716.

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20

Dippel, Anne. "Ontological Opportunism". Anthropological Journal of European Cultures 30, nr 1 (1.03.2021): 27–51. http://dx.doi.org/10.3167/ajec.2021.300103.

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Understanding inanimate ‘nature-as-such’ is traditionally considered the object of physics in Europe. The discipline acts as exemplary discursive practice of scientific knowledge production. However, as my ethnographic investigation of doing and communicating high energy physics demonstrates, animist conceptions seep into the ontological understanding of physics’ ‘objects’, resonating with contemporary concepts of new materialism, new animism and feminist science and technology studies, signifying an atmospheric shift in the understanding of ‘nature’. Drawing on my fieldwork at CERN, I argue that scientists take an opportunist stance to animate concepts of ‘nature’, depending on whom they’re talking to. I am showing how the inanimate in physics is reanimated especially in scientific outreach activities and how the universalist scientific cosmology overlaps with indigenous cosmologies, as for example the Lakota ones.

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21

Henao Castro, Andrés Fabián. "Ontological Captivity". differences 32, nr 3 (1.12.2021): 85–113. http://dx.doi.org/10.1215/10407391-9479702.

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Departing from where Jacques Derrida’s deconstruction of Martin Heidegger’s gender-neutral Dasein left off, this article argues for “ontological captivity” as a critical analytic for questioning Being under conditions of racial capitalism. Based on a broad understanding of the Black Radical tradition, the author argues for the importance of connecting the analysis of ontological difference with the political critique of concrete historical and material conditions that structurally link what it means to be human to overlapping and mutually reinforcing technologies of capture. From the slave ship, the plantation, the reservation, the prison, the detention center, the penal colony, and the concentration camp to the ways in which injurious signifiers fix the body and arrest its mobility, ontological difference should be unthinkable outside a confrontation with its material conditions of possibility and impossibility. These are the material conditions that, from W. E. B. Du Bois’s analysis of the “color-line” to Calvin Warren’s analytic of “onticide,” from Lewis Gordon’s “antiblackness” to Nelson Maldonado-Torres’s “coloniality of being,” and from Hortense Spillers’s “being for the captor” to Zakiyyah Iman Jackson’s “ontological plasticization,” call for a political rather than an ethical interrogation of Being.

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22

Pomeroy, A. F. "Ontological Borders". Radical Philosophy Review 19, nr 2 (2016): 313–30. http://dx.doi.org/10.5840/radphilrev20161643.

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23

Adams, E. M. "Ontological Investigations". International Studies in Philosophy 23, nr 3 (1991): 121–22. http://dx.doi.org/10.5840/intstudphil1991233101.

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24

Meijer, Michiel. "Ontological Gaps". Philosophy Today 63, nr 1 (2019): 155–73. http://dx.doi.org/10.5840/philtoday2019611260.

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This essay pursues the development of Charles Taylor’s ontological thought by comparing his—insightful yet neglected—early paper “Ontology” (1959) with his little-known essay “Ethics and Ontology” (2003) and his most matured ontological position in Retrieving Realism (2015). It also puts a spotlight on Taylor’s unusual “interwoven” mode of argumentation in between ethics, phenomenology, and ontology. In so doing, I aim, first, to show Taylor’s remarkable consistency; second, to unravel his hybrid position in between ethics, phenomenology, and ontology; third, to argue for a tension between Taylor’s phenomenological approach to ethics and his claims about ontology; and, fourth, to highlight his ongoing hesitation with regard to ontological inquiry in general and issues of moral realism in particular.

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25

Orenstein, Alex. "Ontological Arguments". Polish Journal of Philosophy 3, nr 2 (2009): 47–66. http://dx.doi.org/10.5840/pjphil20093221.

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Steffy, Brian D. "Ontological Fallacies". Organization 4, nr 3 (sierpień 1997): 448–50. http://dx.doi.org/10.1177/135050849743013.

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Kosman, Aryeh. "Ontological Differences". Epoché 11, nr 2 (2007): 421–34. http://dx.doi.org/10.5840/epoche200711221.

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Caplan, Ben. "ONTOLOGICAL SUPERPLURALISM*". Philosophical Perspectives 25, nr 1 (grudzień 2011): 79–114. http://dx.doi.org/10.1111/j.1520-8583.2011.00209.x.

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Lowe, E. J. "ONTOLOGICAL DEPENDENCY". Philosophical Papers 23, nr 1 (kwiecień 1994): 31–48. http://dx.doi.org/10.1080/05568649409506409.

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Rayo, Agustín. "Ontological Commitment". Philosophy Compass 2, nr 3 (maj 2007): 428–44. http://dx.doi.org/10.1111/j.1747-9991.2007.00080.x.

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Correia, Fabrice. "Ontological Dependence". Philosophy Compass 3, nr 5 (wrzesień 2008): 1013–32. http://dx.doi.org/10.1111/j.1747-9991.2008.00170.x.

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32

Castel, Felipe. "Ontological computing". Communications of the ACM 45, nr 2 (luty 2002): 29–30. http://dx.doi.org/10.1145/503124.503141.

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Gunji, Yukio-Pegio, Keisuke Ito i Yoshiyuki Kusunoki. "Ontological measurement". Biosystems 46, nr 1-2 (kwiecień 1998): 175–83. http://dx.doi.org/10.1016/s0303-2647(97)00096-8.

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Fadini, Gabriele. "Ontological Resistance". Angelaki 12, nr 1 (kwiecień 2007): 61–71. http://dx.doi.org/10.1080/09697250701309593.

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Tilford, Keith. "Ontological pivots". Design Ecologies 2, nr 2 (1.12.2012): 238–62. http://dx.doi.org/10.1386/des.2.2.238_1.

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Oppy, Graham. "ONTOLOGICAL ARGUMENTS". Think 19, nr 55 (2020): 11–21. http://dx.doi.org/10.1017/s1477175620000020.

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AbstractThis is a short introduction to ontological arguments. It begins with a brief characterization of ontological arguments that proceeds mainly by way of example. The rest of the discussion is given over to consideration of what looks like a very simple ontological argument. This consideration turns up many of the issues that arise when more complex ontological arguments are examined.

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37

Raley, Yvonne. "ONTOLOGICAL NATURALISM*". Pacific Philosophical Quarterly 86, nr 2 (7.06.2005): 284–94. http://dx.doi.org/10.1111/j.1468-0114.2005.00227.x.

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Brougham, Richard L. "Ontological Hermeneutics". Process Studies 22, nr 1 (1993): 37–41. http://dx.doi.org/10.5840/process19932211.

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Whitmoyer, Keith. "Ontological Lateness". Chiasmi International 12 (2010): 347–64. http://dx.doi.org/10.5840/chiasmi20101226.

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Pace, Lesli K. "Ontological Explorations". Qualitative Inquiry 15, nr 2 (luty 2009): 409–20. http://dx.doi.org/10.1177/1077800408318317.

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Franzwa, Gregg E. "Ontological Assumptions". Philosophy in the Contemporary World 4, nr 3 (1997): 14–18. http://dx.doi.org/10.5840/pcw1997439.

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Golovko, Ekaterina. "Ontological Distances". Nka Journal of Contemporary African Art 2019, nr 44 (1.05.2019): 132–42. http://dx.doi.org/10.1215/10757163-7547514.

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POLI, ROBERTO. "Ontological methodology". International Journal of Human-Computer Studies 56, nr 6 (czerwiec 2002): 639–64. http://dx.doi.org/10.1006/ijhc.2002.1003.

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Dieveney, Patrick. "Ontological infidelity". Synthese 165, nr 1 (17.08.2007): 1–12. http://dx.doi.org/10.1007/s11229-007-9228-z.

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Matusov, Eugene, Katherine von Dyuke i Sohyun Han. "Community of Learners: Ontological and non-ontological projects". Outlines. Critical Practice Studies 14, nr 1 (29.01.2013): 41–72. http://dx.doi.org/10.7146/ocps.v14i1.6062.

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Our analysis reveals two major types of "Community of Learners" (COL) projects: instrumental and ontological. In instrumental COL, the notion of community is separated from instruction in order to reach some preset endpoints: curricular or otherwise. We notice three main instrumental COL models: relational, instructional, and engagement. Ontological COL redefines learning as an ill-defined, distributed, social, multi-faceted, poly-goal, agency-based, and situated process that integrates all educational aspects. We will consider two ontological COL projects into: narrowly dialogic and polyphonic.

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Rodriguez, Taniana, i José Aguilar. "Ontological learning for a dynamic semantics ontological framework". DYNA 81, nr 187 (23.10.2014): 56–63. http://dx.doi.org/10.15446/dyna.v81n187.40087.

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Hapon, Nadiya, Anna Vovk, Iryna Snyadanko i Liliya Fedyna. "ONTOLOGICAL SECURITY OF AN INDIVIDUAL: ATTACHMENT STYLES AND COPING STRATEGIES". Journal of Education Culture and Society 12, nr 2 (25.09.2021): 317–29. http://dx.doi.org/10.15503/jecs2021.2.317.329.

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Aim. The aim of this paper is to theoretically substantiate individual’s attachment as a need for ontological security, to outline the educational aspects of supporting the ontological security, and to empirically investigate the attachment styles and coping strategies of individuals in early and middle adulthood. Methods. The article is based on an extensive review of the literature, which involves the use of such methods as interpretation (of previously unexplained psychological aspects of ontological security) and comparative analysis (of the views of Ronald Laing and family psychotherapists). An empirical study was conducted. The study group consisted of 90 persons: 45 male and 45 female, at the age of early and middle adulthood. The research used a number of psychological methods to study different types of attachments, relationships, personality traits and coping strategies that help overcome ontological insecurity. The method of statistical and mathematical analysis of results was also applied. Results. Ontological security is a marker of positive types of attachment. Our empirical research has shown that people with anxious attachment more often overcome ontological insecurity by positively rethinking the problem, which can lead to an underestimation of the possibilities of its effective solution. People with a reliable attachment are ontologically secure due to mutual trust, responsibility, problem analysis and planning, which eliminate escape strategies and problem avoidance. Conclusions. Ontological security-insecurity manifests itself in different types of attachments and corresponding coping strategies. The results showed the importance of developing and adapting the methodology of ontological protection for Ukrainian socio-cultural realities. This technique is being prepared to be operationalized with the scales of psychological techniques used in this study.

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Oleinik, Varvara. "Temporal justification of M. Heidegger’s ontological differentiation: simultaneity". Socium i vlast 3 (2020): 30–39. http://dx.doi.org/10.22394/1996-0522-2020-3-30-39.

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Introduction. The article considers the ontological difference as a fundamental idea dividing M. Heidegger’s ontology into two levels. The author proposes an explication of temporal foundations for the main principle of fundamental ontology, the ontological difference, on the basis of existential analytics of Dasein. It is assumed that the organization of Dasein is a micromodel of being in general, which is the ultimate goal of M. Heidegger’s philosophical work. The aim of the study is to explicate the phenomenon of simultaneity as the ontological basis of the temporality of Dasein as a result of philosophical analysis, Methods The author uses hermeneutic, phenomenological and some general scientific methods such as analysis, synthesis, and abstraction. The scientific novelty of the study. When analyzing the self as an existential center of Dasein the author reveals the ontological duality of the first and, as a consequence, of the entire model of existence. The phenomenon of existence towards death is analyzed in the context of existential gap in the centre of the Dasein self, which gives rise to different ways of Dasein being - genuine and non-genuine; the author considers and analyzes the whole structure of the temporal Dasein in the light of the thesis of the human existence finiteness. On the basis of this idea, the key role of simultaneity is revealed, which becomes the ontologically initial concept in relation to the whole Dasein system of being and, accordingly, the fundamental ontology. It is suggested that the ontological difference is based on the more fundamental principle of temporal synthesis. Results. The author presents a model of Dasein existence structure on the basis of the dual nature of the self, with the simultaneity belonging to the ontologically determining specificity of the organization. Conclusions. The temporal justification of ontological differences reveals a feature of fundamental ontology, which consists in a specifically transformed dialectic of being and nothing. The study shows that fundamental ontology offers an atypical approach to the problem of time.

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Galvan, Sergio. "Two Types of Ontological Frame and Gödel's Ontological Proof". European Journal for Philosophy of Religion 4, nr 2 (21.06.2012): 147–68. http://dx.doi.org/10.24204/ejpr.v4i2.301.

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The aim of this essay is twofold. First, it outlines the concept of ontological frame (or structure). Secondly, two models are distinguished on this structure. The first one is connected to Kant’s concept of possible object and the second one relates to Leibniz’s. Leibniz maintains that the source of possibility is the mere logical consistency of the notions involved, so that possibility coincides with analytical possibility. Kant, instead, argues that consistency is only a necessary component of possibility. According to Kant, something is possible if there is a cause capable of bringing it into existence; to this end consistency alone is not sufficient. Thus, while the Leibnizian notion of consistency is at the root of the concept of analytical possibility, the Kantian notion of possibility is the source of real possibility. This difference plays an important role in the discussion of Gödel’s ontological proof, which can be formally interpreted on the ontological frame of the pure perfections. While this proof, under some emendation condition, is conclusive in the context of Leibniz’s ontological model, it is not so within the Kantian one. This issue will be the subject of the second part of the present essay.

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Brennan, Ruth. "Making space for plural ontologies in fisheries governance: Ireland’s disobedient offshore islands". Maritime Studies 21, nr 1 (29.01.2022): 35–51. http://dx.doi.org/10.1007/s40152-021-00257-8.

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AbstractThis paper contributes to the growing body of literature that engages with ontological scholarship on fisheries management and governance, and more generally, to debates on environmental governance. It argues that fisheries governance is an ontological challenge that raises questions of culture, equity, legitimacy and inclusion/exclusion, requiring more context-sensitive and politically aware fisheries governance approaches. By engaging with the concept of political ontology, and drawing from empirical research carried out in Ireland’s offshore islands, five ontological assumptions are identified that underpin Irish fisheries governance and management policies and practices and categorised as social-historical, ecological, geographical, technocratic and markets-driven. Articulating and examining these assumptions provide insights into why policy objectives aimed at supporting small-scale fisheries and their communities may, in practice, not be effective when they are operationalised within a governance paradigm designed around the realities of large-scale, full-time, highly mobile and more economically productive operators. Despite the efforts of ontologically disobedient islanders, the enactment of these ontological assumptions into the dominant world of fisheries governance inhibits the emergence of possible worlds that would enact Irish island inshore fisheries through island logics. The paper concludes that the squeeze on Ireland’s island inshore fishers is not simply spatial, it is ontological. A dominant fisheries ontology has been created by the interplay of ontological assumptions. This dominant ontology undermines the State’s critical policy to maintain and manage Irish fisheries as a public resource in order to avoid the concentration of fishing opportunities into the hands of large and powerful fishing interests.

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