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Metaphysics from a biological point of view

New York, N.Y.: Palgrave-Macmillan (2013)

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  1. Broadening the problem agenda of biological individuality: individual differences, uniqueness and temporality.Rose Trappes & Marie I. Kaiser - 2021 - Biology and Philosophy 36 (2):1-28.
    Biological individuality is a notoriously thorny topic for biologists and philosophers of biology. In this paper we argue that biological individuality presents multiple, interconnected questions for biologists and philosophers that together form a problem agenda. Using a case study of an interdisciplinary research group in ecology, behavioral and evolutionary biology, we claim that a debate on biological individuality that seeks to account for diverse practices in the biological sciences should be broadened to include and give prominence to questions about uniqueness (...)
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  • World Enough and Form: Why Cosmology Needs Hylomorphism.John G. Brungardt - 2019 - Synthese (Suppl 11):1-33.
    This essay proposes a comprehensive blueprint for the hylomorphic foundations of cosmology. The key philosophical explananda in cosmology are those dealing with global processes and structures, the regularity of global regularities, and the existence of the global as such. The possibility of elucidating these using alternatives to hylomorphism is outlined and difficulties with these alternatives are raised. Hylomorphism, by contrast, provides a sound philosophical ground for cosmology insofar as it leads to notions of cosmic essence, the unity of complex essences, (...)
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  • A Mariological metametaphysics.Michaël Bauwens - 2018 - International Journal of Philosophy and Theology 80 (3):255-271.
    This paper proposes a theological grounding for the possibility of metaphysics. After a brief critique of the seeming contemporary revival of analytic philosophy as characterized by linguisticism, the two main sections give a Christological and ultimately Mariological foundation for the possibility of metaphysics. The Christological section starts with the role of the second person of the Trinity in creation, and subsequently points to the hypostatic union as ensuring that creation is therefore accessible to the human mind. It also implies that (...)
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