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  1. Proof of the Existence of Universals—and Roman Ingarden’s Ontology.Ingvar Johansson - 2009 - Metaphysica 10 (1):65-87.
    The paper ends with an argument that says: necessarily, if there are finitely spatially extended particulars, then there are monadic universals. Before that, in order to characterize the distinction between particulars and universals, Roman Ingarden’s notions of existential moments and modes (ways) of being are presented, and a new pair of such existential moments is introduced: multiplicity–monadicity. Also, it is argued that there are not only real universals, but instances of universals (tropes) and fictional universals too.
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  • Dispositions, Laws, and Categories.Ludger Jansen - 2007 - Metaphysica 8 (2):211-220.
    After a short sketch of Lowe’s account of his four basic categories, I discuss his theory of formal ontological relations and how Lowe wants to account for dispositional predications. I argue that on the ontic level Lowe is a pan-categoricalist, while he is a language dualist and an exemplification dualist with regard to the dispositional/categorical distinction. I argue that Lowe does not present an adequate account of disposition. From an Aristotelian point of view, Lowe conflates dispositional predication with hôs epi (...)
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  • (1 other version)Roman Ingarden’s Ontology: Existential Dependence, Substances, Ideas, and Other Things Empiricists Do Not Like.Daniel von Wachter - 2005 - In Existence, Culture, and Persons: The Ontology of Roman Ingarden. Ontos Verlag. pp. 55-82.
    About the ontology of the Polish philosopher Roman Ingarden, as presented in his treatise 'The Controversy about the Existence of the World'.
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  • Towards a field ontology.Christina Schneider - 2006 - Dialectica 60 (1):5–27.
    The aim of the present article is to make the notion of an ontology of fields mathematically rigorous. The conclusion will be that couching an ontology in terms of mathematical bundles and cross‐sections both captures many important intuitions of conventional ontologies, including the universal‐particular paradigm, the connection of universals and their ‘instantiations’, and the notion of ‘possibility’, and makes possible the framing of ontologies without ‘substrata’, bare particulars, and primitive particularizers.
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  • Institutionen als Ingardensche intentionale Gegenstände.Daniel von Wachter - 2005 - In Gerhard Schönrich, Institutionen Und Ihre Ontologie. Frankfurt: Ontos Verlag. pp. 61-72, http://epub.ub.uni-muench.
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  • (1 other version)Ontologie und Semantologie.Daniel von Wachter - 2004 - In Mark Siebel & Markus Textor, Semantik und Ontologie: Beiträge zur philosophischen Forschung. Frankfurt: Ontos Verlag. pp. 267.
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  • (1 other version)Substanzen phänomenologisch untersucht: Roman Ingardens Substanzontologie.Daniel von Wachter - 2008 - In Holger Gutschmidt, Antonella Lang-Balestra & Gianluigi Segalerba, Substantia - Sic Et Non: Eine Geschichte des Substanzbegriffs von der Antike Bis Zu Gegenwart in Einzelbeitrã¤Gen. Ontos Verlag. pp. 473-488.
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  • God as Substance without Substance Ontology.Wachter Daniel von - 2007 - In Christian Kanzian & Muhammad Legenhausen, Substance and Attribute: Western and Islamic Traditions in Dialogue. Lancaster, LA: Ontos Verlag. pp. 237-245, http://epub.ub.uni-muen.
    Theism does not require substance ontology but is compatible with an alternative ontology which I call stuff ontology.
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