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Автор: Grafiati

Опубліковано: 26 липня 2024

Оновлено: 27 липня 2024

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1

Saunders, Daniel. "Optimism for Naturalized Social Metaphysics: A Reply to Hawley." Philosophy of the Social Sciences 50, no. 2 (December 25, 2019): 138–60. http://dx.doi.org/10.1177/0048393119894901.

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Анотація:

Metaphysics has undergone two major innovations in recent decades. First, naturalistic metaphysicians have argued that our best science provides an important source of evidence for metaphysical theories. Second, social metaphysicians have begun to explore the nature of social entities such as groups, institutions, and social categories. Surprisingly, these projects have largely kept their distance from one another. Katherine Hawley has recently argued that, unlike the natural sciences, the social sciences are not sufficiently successful to provide evidence about the metaphysical nature of social entities. By contrast, I defend an optimistic view of naturalistic social metaphysics. Drawing on a case study of research into contextual effects in social epidemiology, I show that social science can provide a valuable evidence for social metaphysicians.

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2

Joaquin, Jeremiah Joven B., and Hazel T. Biana. "From Social Construction to Social Critique: An Interview with Sally Haslanger." Hypatia 37, no. 1 (2022): 164–76. http://dx.doi.org/10.1017/hyp.2021.82.

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AbstractSally Haslanger (b. 1955) is Ford Professor of Philosophy and Women's and Gender Studies at the Massachusetts Institute of Technology and a leading contemporary feminist philosopher. She has worked on analytic metaphysics, epistemology, and ancient philosophy. Her areas of interest are social and political philosophy, feminist theory, and critical race theory. Her 2012 book, Resisting Reality: Social Construction and Social Critique, collects papers published over the course of twenty years that link work in contemporary metaphysics, epistemology, and philosophy of language with social and political issues concerning gender, race, and the family. It was awarded the 2014 Joseph B. Gittler Prize for “outstanding scholarly contribution in the field of the philosophy of one or more of the social sciences.” In this interview, done in the wake of the COVID-19 pandemic and the #BlackLivesMatter movement, we discuss her ideas on social practices, social structure, and structural explanation. We also delve into her debunking project of elucidating the notion of ideology in a way that links it with contemporary work in epistemology, philosophy of language, and philosophy of mind, and to do justice to the materiality of social practices and social structures.

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3

Cruickshank, Justin. "Solidarity, critique and techno-science: Evaluating Rorty’s pragmatism, Freire’s critical pedagogy and Vattimo’s philosophical hermeneutics." Human Affairs 30, no. 4 (October 27, 2020): 577–86. http://dx.doi.org/10.1515/humaff-2020-0051.

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AbstractThe critique of metaphysics can often entail a critique of liberalism. Rorty sought a revolutionary paradigm shift in philosophy and the broader humanities, by linking the rejection of metaphysics to a justification for liberal democracy and reformism. He believed that the recognition of socio-historical contingency concerning interpretations of fundamental values and of truth, combined with a humanities education, would create a sense of solidarity that would motivate reforms. Freire argues that a dialogic form of education is as important as the humanities’ content. For Freire, people liberated by a critical education based on dialogue rather than a passive reception of information, can develop a radical critique of capitalism. Vattimo argues that while Heidegger saw techno-science as being the final phase in metaphysical domination, the contemporary development of information and communications technology creates a ‘Babel-like’ pluralism that undermines the ‘violence’ of metaphysic’s totalising thought. This can allow for the development of a post-metaphysical ‘weak communism’ that improves social justice. Rorty and Freire help to show that it is education, rather than technological developments, that can motivate a post-metaphysical politics of solidarity, and Vattimo and Freire are correct to argue that replacing reformism with radical critique is needed for social justice, although Vattimo’s weak communism only provides limited social justice.

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4

Ruiz, Nadia. "Social Ontology and Model-Building: A Response to Epstein." Philosophy of the Social Sciences 51, no. 2 (February 7, 2021): 176–92. http://dx.doi.org/10.1177/0048393121991728.

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Brian Epstein has recently argued that a thoroughly microfoundationalist approach towards economics is unconvincing for metaphysical reasons. Generally, Epstein argues that for an improvement in the methodology of social science we must adopt social ontology as the foundation of social sciences; that is, the standing microfoundationalist debate could be solved by fixing economics’ ontology. However, as I show in this paper, fixing the social ontology prior to the process of model construction is optional instead of necessary and that metaphysical-ontological commitments are often the outcome of model construction, not its starting point. By focusing on the practice of modeling in economics the paper provides a useful inroad into the debate about the role of metaphysics in the natural and social sciences more generally.

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5

Fuller, Steve. "Descriptive vs Revisionary Social Epistemology: The Former as Seen by the Latter." Episteme 1, no. 1 (June 2004): 23–34. http://dx.doi.org/10.3366/epi.2004.1.1.23.

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When Peter Strawson (1959) subtitled the most celebrated book in ordinary language philosophy, Individuals, ‘An essay in descriptive metaphysics’, he shocked mainly for having reintroduced ‘metaphysics’ into intellectually respectable English a quarter-century after A.J. Ayer had consigned it to the logical positivists' index of forbidden philosophical words (Passmore 1966, 504). Few at the time appreciated the import of the modifiers ‘descriptive’ and its opposite, ‘revisionary’. Now, another half century on, philosophers have come around to Bertrand Russell's original view that both the ordinary language philosophy Strawson championed and the ideal scientific language philosophy Ayer championed offer alternative metaphysical visions. The remaining question of philosophical interest is what hangs in the balance between a descriptive and revisionary approach to metaphysics – or, for that matter, any branch of philosophy. This paper critically examines the currently dominant descriptive approach from a revisionary standpoint, initially relying on the terms Strawson uses to frame the distinction, and then moving outward to consider its implications for our understanding of the history of modern philosophy, especially the ‘naturalist’ sensibility that has been especially influential in analytic social epistemology.

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6

Kolozova, Katerina. "Metaphysics of Finance Economy: Of its Radicalization as the Method of Revoking Real Economy." Identities: Journal for Politics, Gender and Culture 11, no. 1 (January 1, 2015): 19–31. http://dx.doi.org/10.51151/identities.v11i1.292.

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My claim here is that there is no exit from metaphysics. We are metaphysical creatures inasmuch as we are material, the latter always already inviting the former. However, an exit from the disciplining and hallucinatory grasp of philosophical metaphysics or from philosophy is possible, as both Marx and Laruelle have shown. The effects of such exit will not only be intellectual or academic, but also social. Philosophical decisionism in an absolute form is the essence of capitalist economy and politics, and I will try to demonstrate this further on. Nonetheless, the ideas of political system or the possibilities of thinkable political horizons remain or become ever more detached from the economic logic of the liberal, pseudo-materialistic and individualist philosophy of exploitation through alienation called capitalism. Author(s): Katerina Kolozova Title (English): Metaphysics of Finance Economy: Of its Radicalization as the Method of Revoking Real Economy Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 11, No. 1 (Summer 2015) Publisher: Institute of Social Sciences and Humanities – Skopje Page Range: 19-31 Page Count: 12 Citation (English): Katerina Kolozova, “Metaphysics of Finance Economy: Of its Radicalization as the Method of Revoking Real Economy,” Identities: Journal for Politics, Gender and Culture, Vol. 11, No. 1 (Summer 2015): 19-31.

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7

Meadwell, Hudson. "Explanations without causes and causes without reasons." Social Science Information 49, no. 4 (December 2010): 539–62. http://dx.doi.org/10.1177/0539018410378284.

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Action is a central category in the social sciences. It is also commonplace to assume that the social world has a causal structure. Yet standard ways of specifying causal relations in social science lack explanatory force when the subject matter is intentional action. The present article considers this problem. The metaphysics of action are distinguished from the metaphysics of intentional action, and it is argued that the former forces an implausible unity on the actions of inanimate nature and of rational agents. Agency in the metaphysics of action adds nothing to state-variable causation. Agency in the metaphysics of intentional action, in contrast, is argued to have a different structure, not reducible to state-variable causation. Work on endogenous choice in social science suggests that the concept of agency that is on view in literature on selection effects and social generation implies the metaphysics of intentional action. Recent research in the philosophy of action is considered in order to specify the structure of intentional action and the force of intentional explanations.

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8

Gelfert, Axel. "Metaphysics meets the sciences." Metascience 25, no. 3 (September 20, 2016): 491–95. http://dx.doi.org/10.1007/s11016-016-0121-6.

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9

Heersmink, Richard, and J. Adam Carter. "The philosophy of memory technologies: Metaphysics, knowledge, and values." Memory Studies 13, no. 4 (September 13, 2017): 416–33. http://dx.doi.org/10.1177/1750698017703810.

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Memory technologies are cultural artifacts that scaffold, transform, and are interwoven with human biological memory systems. The goal of this article is to provide a systematic and integrative survey of their philosophical dimensions, including their metaphysical, epistemological, and ethical dimensions, drawing together debates across the humanities, cognitive sciences, and social sciences. Metaphysical dimensions of memory technologies include their function, the nature of their informational properties, ways of classifying them, and their ontological status. Epistemological dimensions include the truth-conduciveness of external memory, the conditions under which external memory counts as knowledge, and the metacognitive monitoring of external memory processes. Finally, ethical and normative dimensions include the desirability of the effects memory technologies have on biological memory, their effects on self and culture, and their moral status. While the focus in the article is largely philosophical and conceptual, empirical issues such as the way we interact with memory technologies in various contexts are also discussed. We thus take a naturalistic approach in which philosophical and empirical concepts and approaches are seen as continuous.

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10

Burkitt, Ian. "Overcoming Metaphysics." Philosophy of the Social Sciences 23, no. 1 (March 1993): 50–72. http://dx.doi.org/10.1177/004839319302300103.

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11

Pleasants, Nigel. "Free Will, Determinism and the “Problem” of Structure and Agency in the Social Sciences." Philosophy of the Social Sciences 49, no. 1 (December 17, 2018): 3–30. http://dx.doi.org/10.1177/0048393118814952.

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The so-called “problem” of structure and agency is clearly related to the philosophical problem of free will and determinism, yet the central philosophical issues are not well understood by theorists of structure and agency in the social sciences. In this article I draw a map of the available stances on the metaphysics of free will and determinism. With the aid of this map the problem of structure and agency will be seen to dissolve. The problem of structure and agency is sustained by a failure to distinguish between metaphysical and empirical senses of the relation between social structure and individual agency. The ramifications of this distinction are illustrated via a case study of competing explanations of perpetrator behavior in Christopher Browning’s and Daniel Goldhagen’s studies of the German Order Police in the Holocaust.

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12

Hawley, Katherine. "Science as a Guide to Metaphysics?" Synthese 149, no. 3 (April 2006): 451–70. http://dx.doi.org/10.1007/s11229-005-0569-1.

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13

Bird, Alexander. "Explanation and Metaphysics." Synthese 143, no. 1-2 (January 2005): 89–107. http://dx.doi.org/10.1007/s11229-005-3115-2.

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14

Becher, Tony. "Metaphysics, metaphors and microcosms." Social Epistemology 9, no. 3 (July 1995): 277–85. http://dx.doi.org/10.1080/02691729508578792.

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15

Tharp, Leslie. "Three theorems of metaphysics." Synthese 81, no. 2 (November 1989): 207–14. http://dx.doi.org/10.1007/bf00869331.

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16

Lowe, E. J. "The rationality of metaphysics." Synthese 178, no. 1 (April 28, 2009): 99–109. http://dx.doi.org/10.1007/s11229-009-9514-z.

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17

Steup, Matthias. "Empiricism, metaphysics, and voluntarism." Synthese 178, no. 1 (April 9, 2009): 19–26. http://dx.doi.org/10.1007/s11229-009-9518-8.

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18

Dilworth, Craig. "Principles, laws, theories and the metaphysics of science." Synthese 101, no. 2 (November 1994): 223–47. http://dx.doi.org/10.1007/bf01064018.

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19

Kistler, Max. "Introduction: new trends in the metaphysics of science." Synthese 197, no. 5 (May 24, 2018): 1841–46. http://dx.doi.org/10.1007/s11229-018-1799-3.

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20

MCGRATH, LARRY S. "ALFRED FOUILLÉE BETWEEN SCIENCE AND SPIRITUALISM." Modern Intellectual History 12, no. 2 (October 15, 2014): 295–323. http://dx.doi.org/10.1017/s147924431400050x.

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This essay examines the rapprochement between science and metaphysics that the French philosopher Alfred Fouillée staged in his writings from 1872 up until his death in 1912. Amidst the influx of new research in scientific psychology inundating France in the late nineteenth century, Fouillée's thought stands out for its creative effort to advance a new spiritualist philosophy on the basis of positive scientific advancements. Fouillée's work is significant for intellectual historians of thought in the fin de siècle because it challenges the common historiographical narrative, initially presented in H. Stuart Hughes's Consciousness and Society, which erroneously frames spiritualist thinkers, Henri Bergson chief among them, as leading a “revolt against positivism.” Fouillée throws into stark relief a new spiritualist current that incorporated research in the natural and human sciences from across Europe in order to craft an updated understanding of consciousness. This essay treats Fouillée's work as a historical window onto a distinctly new spiritualism whose proponents sought to overcome the old spiritualism of Victor Cousin's eclectic school, which shunned any naturalist underpinning of metaphysics. While Fouillée has already been widely historicized as a social and political thinker, this essay introduces original archival materials that help to resituate Fouillée as a leading figure of the new spiritualism animating French philosophy in the final quarter of the nineteenth century.

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21

Abu-Rabi, Ibrahim M. "Beyond the Post-Modern Mind." American Journal of Islam and Society 7, no. 2 (September 1, 1990): 235–55. http://dx.doi.org/10.35632/ajis.v7i2.2793.

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What can an accomplished Western theologian and philosopher offerto modern Islamic thought‘! Is there a need for the contemporary Muslimintelligentsia to learn from outside sources? And, if "a conscious and intellectualdefence must be made of the Islamic tradition,” does it mean that Muslimshave to live in a state of mental inertia vis-i-vis the impressive Western traditionin philosophy, theology, and other humanistic and social sciences? Finally,what are the intellectual dangers of borrowing from a Western heritage whichis diffuse in nature, and which is not free from ideology most of the time?Would we be accused of eclecticism and a lack of historicism?Undoubtedly, a major North African philosopher like Abdallah Laroui would dismiss the whole theological project of Islam and Christianity, oreven the whole theoretical enterprise of comparative religion, as irrelevant,ahistorical, anti-intellectual, nxluctionist, and obstructionist. The same attitudeis shared by not a small number of Arab and Muslim social scientists whoconsider metaphysics a fading religious pastime that should have been drivenaway from the human mental endeavor long before Kant appeared on thescene. This orientation is sociologically developed by Bassam Tibi in hisrecent book entitled The Crisis of Modem Islam: A Reindustrial Culturein the Scientific-Technological Age, where he argues that the only viableapproach to Islam in the modern wrld is the sociological method. Therefore,his aim is not to study the spiritual, philosophical, and social manifestationsof Islam in today‘s world, but to understand it, “as it is incorporated intoreality as a fait social-that is, a social fact.”Metaphysics and the Search for a Methodin Religious StudiesProkssor Huston Smith, who sees the validity of the argument that religionis a social fact, argues that the religious question is primarily metaphysical.Thus he offers a “synthetic construct” of religion: metaphysical and social.Put differently, Smith maintains that, transcendentally speaking, religion isa priori and universal; whereas socially spealung, religion is subject to diversityand particularism. It is when we understand his “synthetic argument” thatwe begin to unravel his conceptual concerns: Smith is troubled by the modernphilosophical assertion that truth is made and not found ...

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22

Guay, Alexandre, and Thomas Pradeu. "Right out of the box: how to situate metaphysics of science in relation to other metaphysical approaches." Synthese 197, no. 5 (October 5, 2017): 1847–66. http://dx.doi.org/10.1007/s11229-017-1576-8.

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23

Zhussupova, B. Zh. "To the question of social ontology." Bulletin of the Karaganda university History.Philosophy series 107, no. 3 (September 30, 2022): 280–87. http://dx.doi.org/10.31489/2022hph3/280-287.

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The article raises the question of the relationship between ontology and heterology, whether they are synonyms or opposed to each other. Ontology, in the classical sense, is, according to Aristotle, “the first philosophy”, or metaphysics, or the doctrine of being. At the same time, being was understood as something supergiven, transcendent, absolute, existing a priori before any concrete being. Such an understanding of being exhausted any manifestation of essence, including social. This is the fundamental setting of the classical type of philosophizing. Non-classical philosophy, on the contrary, seems to refuse such a search for an objective, transcendent foundation and turns to another ontological subject, a person, placing him at the center of his research, at the center of ontology. There is a radical change in emphasis from the absoluteness of truth to its relativity, excluding the position of an absolute, abstract observer as a subject deprived of his own, immanent world, their common cognitive attitude is revealed — the search for a single ontological foundation. The post-non-classical social paradigm, to which we refer social heterology, on the contrary, conceives sociality as a sociation, not as a pre-established one, but as a way of linking singular units devoid of commonality. The post-non-classical social paradigm overcomes metaphysics. Sociality is not a common being, not distributed among all, but divided between events. Such sociality manifests in ontology — heterology.

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24

Airaksinen, Timo. "Metaphysics, Universal Irony, and Richard Rorty’s “We Ironists”." Humanities 10, no. 4 (September 23, 2021): 106. http://dx.doi.org/10.3390/h10040106.

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Richard Rorty speaks of “we ironists” who use irony as the primary tool in their scholarly work and life. We cannot approach irony in terms of truth, simply because, due to its ironies, the context no longer is metaphysical. This is Rorty’s challenge. Rorty’s promise focuses on top English Departments: they are hegemonic, they rule over the humanities, philosophy, and some social sciences using their superior method of ironizing dialectic. I refer to Hegel, Gerald Doherty’s “pornographic” writings, and Gore Vidal’s non-academic critique of academic literary criticism. My conclusion is that extensive use of irony is costly; an ironist must regulate her relevant ideas and speech acts—Hegel makes this clear. Irony is essentially confusing and contestable. Why would we want to use irony in a way that trumps metaphysics? Metaphysics, as defined by Rorty, is a problematic field, but irony can hardly replace it. At the same time, I admit that universal irony is possible, that is, everything can be seen in ironic light, or ironized. The purpose of this paper is to evaluate and criticize Rorty’s idea of irony by using his own methodology, that is, ironic redescription. We can see the shallowness of his approach to irony by contextualizing it. This also dictates the style of the essay.

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25

Bianchin, Matteo. "Explaining Ideology: Mechanisms and Metaphysics." Philosophy of the Social Sciences 50, no. 4 (June 11, 2020): 313–37. http://dx.doi.org/10.1177/0048393120917758.

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Ideology is commonly defined along functional, epistemic, and genetic dimensions. This article advances a reasonably unified account that specifies how they connect and locates the mechanisms at work. I frame the account along a recent distinction between anchoring and grounding, endorse an etiological reading of functional explanations, and draw on current work about the epistemology of delusion, looping effects, and structuring causes to explain how ideologies originate, reproduce, and possibly collapse. This eventually allows articulating how the legitimating function of ideologies relates to the constitutive and causal role they play when embedded into the facts they are originally designed to anchor.

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26

Di Giovanni, George. "Metaphysics and History in Hegel." Philosophy of the Social Sciences 26, no. 1 (March 1996): 124–32. http://dx.doi.org/10.1177/004839319602600107.

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27

Prosser, Simon. "Temporal Metaphysics in Z-Land." Synthese 149, no. 1 (March 2006): 77–96. http://dx.doi.org/10.1007/s11229-004-6249-8.

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28

Bird, Alexander. "The metaphysics of natural kinds." Synthese 195, no. 4 (August 21, 2015): 1397–426. http://dx.doi.org/10.1007/s11229-015-0833-y.

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29

Button, Tim. "Deflationary metaphysics and ordinary language." Synthese 197, no. 1 (September 13, 2016): 33–57. http://dx.doi.org/10.1007/s11229-016-1212-z.

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30

Bradley, Darren. "Carnap’s epistemological critique of metaphysics." Synthese 195, no. 5 (March 7, 2017): 2247–65. http://dx.doi.org/10.1007/s11229-017-1335-x.

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31

Čepulis, Nerijus. "RELIGIJA KAIP PIRMOJI FILOSOFIJA." Religija ir kultūra 4 (January 1, 2007): 45–51. http://dx.doi.org/10.15388/relig.2007.0.2802.

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Metafizikos terminas yra priskiriamas Aristoteliui, nors pačiuose jo tekstuose nepasirodo. Istoriškai jis buvo pradėtas vartoti grupuojant Aristotelio veikalus. Graikiškai t„ met„ t„ fusik@ ir reikštų tai, kas eina po fizikos. Metafizikos autorius teorinę filosofiją suskirsto į tris šakas: matematiką, fiziką ir teologiją. Teoriniai mokslai yra iškilesni už visus kitus mokslus, tuo tarpu paskutinioji iš teorinių yra iškilesnė už pirmąsias dvi. Jei nebūtų jokios esmės, kuri viršytų gamtą, tada fizikai tektų pirmoji vieta tarp mokslų. Jei tačiau egzistuoja kokia nors nekintama esmė, tai mokslas apie ją, be abejo, iškils virš visų kitų ir bus vadinamas pirmąja filosofija (filosof%a pr_th). Būtent šis mokslas turi žiūrėti į būtybę kaip tokią, graikiškai tariant, kaθ ’aÑtÊ.Anot Levino, metafizinis mąstymas siekia mąstyti būtybę kaip radikaliai atskirtą, pavienę ir vienintelę (kaθ ’aÑtÊ), o tam reikalingas ypatingas dėmesys absoliučiam išoriškumui ir nesutotalinamam Kitkam. Metafizinis judesys yra transcendentinis, nes kaip gėrio ir dosnumo geismas neįveikia ir nesiekia įveikti pirmapradės distancijos iki Kitko. Metafizinis santykis su Kitkuo Levinui yra socialinio pobūdžio. Absoliučiai Kitkas visų pirma yra Kitas – kitas žmogus, su kuriuo manęs nesieja nei pasisavinimo, nei sąvokos, nei apskritai kokio nors bendro lygmens sąsaja. Tarp mūsų plyti neužlyginamas atstumas, skiriantis Tą Patį ir Kitką. Galimybė ar būdas susisiekti per šį atstumą, nepanaikinant ir neįveikiant jo, yra kalba (le langage). To Paties santykyje su absoliučiai Kitkuo anapus totalybės Levinas aptinka religijos esmę. Čia religija sutampa ar bent jau glaudžiai siejasi su metafizika. Iš to plauktų, kad religija gali užimti pirmosios filosofijos vietą, nepamirštant, kad tiek metafizikos, tiek religijos esmę sudaro pamatinis socialumas.Pagrindiniai žodžiai: Levinas, pirmoji filosofija, religija, metafizika, Kitas.RELIGIOUS AS A FIRST PHILOSOPHY ACCORDERING TO LEVINASNerijus ČepulisSummary The term metaphysics is ascribed to Aristotle, although it does not appear in his own texts. Historically it was introduced while sorting Aristotle’s works. In Greek t„ met„ t„ fusik@ means that which follows after physics. The author of the Metaphysics groups theoretical philosophy into three branches: mathematics, physics and theology. Theoretical sciences are more elevated than the other sciences, while the last one of the three is more elevated than the other two. If there were no substance that would superseed the nature, then physics would be the first among the sciences. If, however, there is sume unchanging substance, then the science of it undoubtedly will rise above all the other and will be called the first philosophy (filosof%a pr_th). Precisely this science has to look at the being as such,kaθ ’aÑtÊ in Greek.According to Levinas, the metaphtysical thinking seeks to think the being as radically separated, solitary and single (kaθ ’aÑtÊ), and this requires a special attention to the absolute exteriority and the other that refuses to be totalized. The metaphysical movement is transcendental, because as a desire for the goodness and generosity does not overcome and does not seek to overcome the primordial distance from the other. The metaphysical relation to the other for Levinas is a social one. The absolutely other first of all is the Other – the other person that is not bound with me neither by appropriation, nor by term, nor by any general level. Between us there is a distance separating the same and the other that is not to be covered. The possibility or the way to relate in this distance without abolishing or overcoming it is language. In the relation of the same to the absolutely other beyond the totality Levinas finds the essence of religion. Here religion coincides or at least closely relates to metaphysics. From this follows that religion can take the place of the first philosophy, without forgetting that the essence of both metaphysics and religion is the fundamental sociability.Keywords: Levinas, first philosophy, religion, metaphysics, the other.

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32

Skyrms, Brian. "Introduction to ?Three Theories of Metaphysics?" Synthese 81, no. 2 (November 1989): 203–5. http://dx.doi.org/10.1007/bf00869330.

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Bloomfield, Paul. "Let’s be Realistic about Serious Metaphysics." Synthese 144, no. 1 (March 2005): 69–90. http://dx.doi.org/10.1007/s11229-005-9129-y.

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Norton, Joshua. "Incubating a future metaphysics: quantum gravity." Synthese 197, no. 5 (June 24, 2017): 1961–82. http://dx.doi.org/10.1007/s11229-017-1473-1.

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Hüttemann, Andreas. "New work in metaphysics of science." Metascience 22, no. 2 (February 5, 2013): 275–82. http://dx.doi.org/10.1007/s11016-013-9774-6.

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Reutlinger, Alexander. "Metaphysics as a constraint on science." Metascience 22, no. 2 (May 15, 2013): 297–301. http://dx.doi.org/10.1007/s11016-013-9794-2.

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TUOMELA, RAIMO. "Ruben and the Metaphysics of the Social World." British Journal for the Philosophy of Science 40, no. 2 (June 1, 1989): 261–73. http://dx.doi.org/10.1093/bjps/40.2.261.

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Thomas, Laurence. "Rationality and Affectivity: The Metaphysics of the Moral Self." Social Philosophy and Policy 5, no. 2 (1988): 154–72. http://dx.doi.org/10.1017/s0265052500000108.

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There is a way of doing moral philosophy which goes something like this: If it can be shown that it is rational for perfectly selfish people to accept the constraints of morality, then it will follow, a fortiori, that it is rational for people capable of affective bonds, and thus less selfish, to do so. On this way of proceeding the real argument – that is, the argument for the actual constraints (theory or principles) to be adopted – proceeds with only fully rational individuals who have no other concern than to maximize their nontuistic (selfish) preferences. Then it is noted that the affective capacities of human beings actually make quite palatable the constraints that the fully rational persons with wholly nontuistic preferences have agreed upon.

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Friedman, Michael. "Carnap on theoretical terms: structuralism without metaphysics." Synthese 180, no. 2 (July 9, 2009): 249–63. http://dx.doi.org/10.1007/s11229-009-9604-y.

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Knowles, Jonathan. "Global expressivism and the flight from metaphysics." Synthese 194, no. 12 (November 8, 2016): 4781–97. http://dx.doi.org/10.1007/s11229-016-1166-1.

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Santas, Gerasimos. "PLATO'S CRITICISMS OF DEMOCRACY IN THE REPUBLIC." Social Philosophy and Policy 24, no. 2 (May 29, 2007): 70–89. http://dx.doi.org/10.1017/s0265052507070173.

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Plato's antidemocratic theory of social justice is instructive once we distinguish between the abstract parts of his theory and the empirical or other assumptions he uses in applying that theory. His application may have contained empirical mistakes, and it may have been burdened too much with a prolific metaphysics and a demanding epistemology. An attempt is made to look at his theory of social justice in imaginary isolation from empirical mistakes and from his metaphysics and epistemology. It is then argued that some of Plato's proposals and criticisms of democracy are well worth our attention, especially in the case of governing. His attempt to separate ruling and wealth and to establish economic floors and ceilings for his ideal city seems especially instructive in view of problems in these areas that modern democracies have experienced. Isolating his theory of social justice from his epistemology and metaphysics may be more problematic. Still, Plato's insistence that superior wisdom is the central virtue of rulers is instructive, and in this respect some modern defenders of democratic justice, such as J. S. Mill and John Rawls, have leaned some in Plato's direction. Finally, Plato's criticism of democratic free choice of occupation is less persuasive.

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Lewens, Tim. "Darwinism and Metaphysics." Metascience 16, no. 1 (February 14, 2007): 61–69. http://dx.doi.org/10.1007/s11016-006-9071-8.

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Saikina, G. K. "Education Phenomenon in Terms of “Metaphysics of Man”." Vysshee Obrazovanie v Rossii = Higher Education in Russia 31, no. 12 (December 21, 2022): 103–14. http://dx.doi.org/10.31992/0869-3617-2022-31-12-103-114.

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The purpose of this article is to reveal the resources of “metaphysics of man” for understanding the phenomenon of education. The creativity of “metaphysics of man” based on understanding a man as a self-founded, free and self-creating creature, allows taking education as a process of molding, forming a person from himself and thereby affirming his anthropological foundations and ideals. Education can be defined as a fundamental characteristic of anthropic identity. The conclusion that the deep meaning of education is in line with the goal of human metaphysics, which consists of the self-elevation of a person above himself and attainment of himself is substantiated. Scheler’s concept of an “educated creature” was taken as an example of a bearer of a metaphysical relation to education, the essential features of which are ontological participation, the culture of the soul, openness to others, and living integrity, freedom, decency, guidance by common sense. The novel nature of the study is in the substantiation of the heuristic meaning of the comparative analysis of the institutional and metaphysical dimensions (modes of existence, aspects) of the educational process, which appeared to us in the form of individual models of education. The institutional and metaphysical models of education differ from each other: 1) according to the forms of communication between the teacher and the student (vertical or subject-object, and horizontal or subject-subject relations respectively); 2) according to the predominance of one of the educational aspects: teaching or learning (the dominance of teaching or the dominance of learning and self-learning); 3) according to the way the student relates to education (consumer relation or relation to education as an inherent value). The main difference between these models is anthropological: whether a person has made a choice in favor of the metaphysical dimension of life. Allowing moving away from practical relation to the education process, the metaphysical model of education introduces a true axiological meaning into it, affirming the commitment to the social and individual good.

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Callaway, H. G. "Democracy, value inquiry, and Dewey's metaphysics." Journal of Value Inquiry 27, no. 1 (January 1993): 13–27. http://dx.doi.org/10.1007/bf01082706.

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Walsh, D. M. "Bookkeeping or Metaphysics? The Units of Selection Debate." Synthese 138, no. 3 (February 2004): 337–61. http://dx.doi.org/10.1023/b:synt.0000016426.73707.92.

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Healey, Richard. "A pragmatist view of the metaphysics of entanglement." Synthese 197, no. 10 (September 21, 2016): 4265–302. http://dx.doi.org/10.1007/s11229-016-1204-z.

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Kincaid, Harold. "Concrete Ontology: Comments on Lauer, Little, and Lohse." Philosophy of the Social Sciences 51, no. 1 (June 3, 2020): 40–47. http://dx.doi.org/10.1177/0048393120925797.

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I share with all the other authors the view that conceptual metaphysics without close ties to science is of minimal value, that this holds for much of current work on social ontology, and that if there is value in social ontology, it has to be in contributing to empirical social science. I do perhaps disagree with all three authors about making any blanket statements concerning either instrumentalism or realism about the social sciences and their ontologies. I argue and try to show instead that if there are fruitful questions of social ontology, they are probably mostly local empirical issues raised by specific pieces of social science. Certain kinds of pluralism and instrumentalism may well make sense in some situations. I illustrate with debates over the need for psychological realism and revealed preference theory in economics.

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Beebee, Helen. "Free will sans metaphysics?" Metascience 21, no. 1 (April 6, 2011): 77–81. http://dx.doi.org/10.1007/s11016-011-9525-5.

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Kornegay, R. Jo. "Hursthouse’s Virtue Ethics and Abortion: Abortion Ethics without Metaphysics?" Ethical Theory and Moral Practice 14, no. 1 (June 2, 2010): 51–71. http://dx.doi.org/10.1007/s10677-010-9230-2.

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Domski, Mary. "Imagination, metaphysics, mathematics: Descartes’s arguments for the Vortex Hypothesis." Synthese 196, no. 9 (August 21, 2017): 3505–26. http://dx.doi.org/10.1007/s11229-017-1533-6.

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