Results for 'Western Metaphysics'

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  1. the metaphysics of exclusion and its impact on western civilization.Dr Mohammed Almisbkawy Dr DrMohammed Almisbkawy & Mohamed Almisbkawy - manuscript
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  2. Metaphysics of Science and the Closedness of Development in Davari's Thought.S. M. Reza Amiri Tehrani - 2023 - Philosophical Investigations 17 (44):787-806.
    Introduction Reza Davari Ardakni, the Iranian contemporary philosopher, distinguishes development from Western modernity; in that it considers modernity as natural and organic changes that Europe has gone through, but sees development as a planned design for implementing modernity in other countries. As a result, the closedness of development concerns only the developing countries, not Western modern ones. Davari emphasizes that the Western modernity has a universality that pertains to a unique reason and a unified world. The only (...)
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  3. Generativities: Western Philosophy, Chinese Painting, and the Yijing.Eric S. Nelson - 2013 - Orbis Idearum 1 (1):97–104.
    Western philosophy has been defined through the exclusion of non-Western forms of thought as non-philo-sophical. In this paper, I place the notion of what is “properly” philosophy into question by contrasting the essence/appearance paradigm governing Western metaphysics and its deconstructive critics with the more fluid, dynamic, and participatory forms of encountering and performatively enacting the world that are articulated in Chinese thinking and made apparent in Chinese painting. In this hermeneutical contrast, Western and Chinese thinking (...)
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  4. The Metaphysical Basis of Śāntideva's Ethics.Amod Lele - 2015 - Journal of Buddhist Ethics 22:249-283.
    Western Buddhists often believe and proclaim that metaphysical speculation is irrelevant to Buddhist ethics or practice. This view is problematic even with respect to early Buddhism, and cannot be sustained regarding later Indian Buddhists. In Śāntideva’s famous Bodhicaryāvatāra, multiple claims about the nature of reality are premises for conclusions about how human beings should act; that is, metaphysics logically entails ethics for Śāntideva, as it does for many Western philosophers. This article explores four key arguments that Śāntideva (...)
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  5.  48
    (DRAFT) Self-Identity and Its Social Metaphysical Underpinnings in the field of Education.Jr-Jiun Lian - 2024 - The International Academic Conference on Education Policy and Philosophy of Education, National Pingtung University.
    Education fundamentally focuses on 'individuals', whose human value is rooted in the expression of 'self-identity'. This process is influenced by their social rank and linguistic culture, and within varied discourses and ideological communities, different 'self-identity values' emerge. This applies to all individuals, whether they are citizens or women, and encompasses complex social metaphysical questions. For instance, how do we define social identities such as poverty, disability, privilege, or femininity? 'Intuition' and 'common sense' often fail in such definitions, especially in recognizing (...)
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  6. Towards a Filipino Metaphysics: Particularist Narratives of Traditional Healing Practices.Jairus Diesta Espiritu - 2022 - Banwaan 2 (1):105-132.
    Metaphysics, seen as a legitimizing narrative or a paradigm (Lyotard, 1984), prop up a certain practice in providing the basis for its assumptions. While Western medicine can be properly characterized as governed by a biophysical model (Hewa, 1994; Bates, 2002), such a model for traditional healing practices in the Philippines has yet to be derived. No philosopher has attempted to derive an indigenous metaphysics from traditional healing practices. The only study made so far (Fajardo & Pansacola, 2013), (...)
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  7. Suicide in Contemporary Western Philosophy I: the 19th century.Patrick Hassan - forthcoming - In Michael Cholbi & Paolo Stellino (eds.), Oxford Handbook of the Philosophy of Suicide. Oxford University Press.
    This chapter explores some of the major developments in the philosophical understanding of suicide in 19th Century Western thought. Two developments in particular are considered. The first is a widespread shift towards thinking about suicide in medical terms rather than moral terms. Deploying methods initiated by a number of French and German thinkers in the preceding century who worked at the then emerging interface between the social and biological sciences, a number of 19th century thinkers ejected what they took (...)
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  8. Rationality and revolution in Western astrology.Terence Rajivan Edward - manuscript
    In this paper, I draw attention to a revolution in the metaphysical commitments of Western astrology. Although I do not wish to promote astrology, I propose a rational route to this revolution. But there is a strong argument, from a Popperian perspective, that my proposal fails to establish rationality. I then consider whether we should say that astrology is either false or unfalsifiable, drawing attention to some surprising findings from schizophrenia research. Also, in a footnote I present “Tompkins’ paradox.”.
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  9. THE METAPHYSICAL FOUNDATIONS OF BUDDHISM AND MODERN SCIENCE: NAGARJUNA AND ALFRED NORTH WHITEHEAD.Christian Thomas Kohl - manuscript
    What are the metaphysical foundations of Buddhism and modern science? Nagarjuna is not looking for a material or immaterial object which can be declared as a fundamental reality of this world. His fundamental reality is not an object. It is a relation between objects. This is a relational view of reality. This is the heart of Nagarjuna’s ideas. In the 19th century a more or less unknown Italian philosopher, Vincenzo Goberti, spoke about relations as the mean and as bonds between (...)
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  10. The Emergence of Being and Time as Ἐνέργεια: Heidegger’s Unfinished Confrontation with Aristotle’s Metaphysics.Humberto González Núñez - 2022 - Kronos - metafizyka, kultura, religia 11:86-99.
    In this essay, I offer a critical analysis of one of the most provocative aspects of Heidegger’s unfinished confrontation with Aristotle’s thinking. Over the course of his lifelong engagement with Aristotle’s texts, Heidegger rarely failed to notice the constitutive ambiguity of the ancient Greek philosopher’s position within the history of being. On the one hand, Aristotle appeared to be the founder of the Western metaphysical tradition of ontotheology, whereby God was understood as the supreme principle and being of all (...)
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  11. Integration is a metaphysical fundamental.Daihyun Chung - manuscript
    What are some metaphysical fundamentals which constitute the reality? This question has occupied philosophers for a long time. The western tradition once dealt with conceptions of earth, air, water, fire, ether whereas the eastern tradition has studied notions like yin-yang(陰陽), taiji(太極), lichi(理氣). The question is now being researched under the name of physicalism or naturalism, and yet what is not yet clarified is the relationship between electromagnetic force as the fundamental of the physical and consciousness as the fundamental of (...)
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  12. (2 other versions)History of Western philosophy from the quantum theoretical point of view.Shiro Ishikawa - manuscript
    Recently we proposed “quantum language”which was characterized as the metaphysical and linguistic turn of quantum mechanics. This turn from physics to language does not only realize the remarkable extension of quantum mechanics but also yield the quantum mechanical world view. And thus, the turn urges us to dream that Western philosophies (i.e., Parmenides, Plato, Descartes, John Locke, Berkeley, Hume, Kant, Wittgenstein, etc.) can be understood in quantum language. In this paper, from the quantum linguistic point of view, we give (...)
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  13. Filipino Philosophy: A Western Tradition in an Eastern Setting.Rolando Gripaldo - 2009 - In Rolando M. Gripaldo (ed.), Thew Making of a Filipino Philosopher and Other Essays. National Book Store.
    In tracing historically the development of Filipino philosophy as traditionally conceived, the author discovered that the early Filipino philosophers were Enlightenment thinkers. This was the direct consequence of the Filipino colonial experience and the explanation why the trajectory of Filipino philosophy is basically Western in orientation.
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  14. Baroque Metaphysics: Studies on Francisco Suárez.Simone Guidi - 2020 - Coimbra, Portugal: Palimage.
    This book collects six unpublished and published academic studies on the thought of Francisco Suárez, which is addressed through accurate textual analyses and meticulous contextualization of his doctrines in the Scholastic debate. The present essays aim to portray two complementary aspects coexisting in the work of the Uncommon Doctor: his innovative approach and his adherence to the tradition. To this scope, they focus on some pivotal, but often neglected, topics in Suárez’s metaphysics and psychology – such as his theories (...)
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  15. What is metaphysics ? The one and only meaningful definition, and why traditional academic philosophy is unlikely ever to embrace it.Peter Eastman - 2017
    Metaphysics’ is the quest to find the ultimate meaning and purpose of existence. It is about trying to find a decisive and conclusive resolution to the human condition, such that the human condition is fulfilled in some absolute way, and no longer at the mercy of meaningless suffering, or a dreadful sense of uncertainty. All other definitions and determinations of metaphysics are trivial, and irrelevant; and, given the critical importance of the quest for human fulfilment – our lives (...)
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  16. Art beyond Morality and Metaphysics: Late Joseon Korean Aesthetics.Hannah H. Kim - 2019 - Journal of Aesthetics and Art Criticism 77 (4):489-498.
    In the history of Chinese philosophy, Mozi calls music a “waste of resources,” considering it an aristocratic extravagance that does not benefit the everyday people. In its defense, Confucians highlight music’s moral and metaphysical qualities, arguing that music aids in moral cultivation and that music’s form mimics the structure of reality. The aim of this paper is to show that Korean philosophers provide yet another reason to think music is important. Music, and art in general, was used to express a (...)
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  17. On the metaphysics of the incarnation.Joshua R. Sijuwade - 2024 - International Journal for Philosophy of Religion 95 (2):153-185.
    This article aims to provide an elucidation of the doctrine of the Incarnation. A new ‘reduplication strategy’ and ‘compositional model’ is formulated through the utilisation of certain concepts and theses from contemporary metaphysics, which will enable the doctrine of the Incarnation to be explicated in a clear and consistent manner, and the oft-raised objections against it being fully dealt with.
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  18. Philosophical Perspectives on Imagination in the Western Tradition.Amy Kind - 2020 - In Anna Abraham (ed.), The Cambridge Handbook of the Imagination. Cambridge University Press.
    Philosophers in the Western tradition have both theorized about imagination and used imagination in their theorizing about other matters. In this chapter, I first provide a brief overview of philosophical theorizing about imagination with a special focus on its relation to other mental states such as belief and perception. I then turn to a discussion of the methodological role that imagination has played in philosophy. I here focus on the imaginability principle, i.e., the claim that the imaginability of a (...)
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  19. Philosophy and Philosophers: An Introduction to Western Philosophy.James Edwin Mahon - 1995 - History of European Ideas 21 (4):584-585.
    In this review of John Shand's book on the history of western philosophy, I point out that the book is only concerned with epistemology and metaphysics, and only considers in detail the work of twenty individual philosophers. There are no entries on Socrates, Hobbes, Bentham, Schopenhauer, Mill, Kierkegaard, Marx, James, Frege, or Heidegger, and the final chapter on "Recent Philosophy" is only six and a half pages long, with each of the thirteen philosophers given a single paragraph each. (...)
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  20. Humanities’ metaphysical underpinnings of late frontier scientific research.Alcibiades Malapi-Nelson - 2014 - Humanities 214 (3):740-765.
    The behavior/structure methodological dichotomy as locus of scientific inquiry is closely related to the issue of modeling and theory change in scientific explanation. Given that the traditional tension between structure and behavior in scientific modeling is likely here to stay, considering the relevant precedents in the history of ideas could help us better understand this theoretical struggle. This better understanding might open up unforeseen possibilities and new instantiations, particularly in what concerns the proposed technological modification of the human condition. The (...)
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  21. Higher-Order Thoughts, Neural Realization, and the Metaphysics of Consciousness.Rocco J. Gennaro - 2016 - In Consciousness. New York: Routledge. pp. 83-102.
    The higher-order thought (HOT) theory of consciousness is a reductive representational theory of consciousness which says that what makes a mental state conscious is that there is a suitable HOT directed at that mental state. Although it seems that any neural realization of the theory must be somewhat widely distributed in the brain, it remains unclear just how widely distributed it needs to be. In section I, I provide some background and define some key terms. In section II, I argue (...)
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  22. The Reformation of Business Education: Purposes and Objectives.Robert Keith Shaw - 2011 - In Proceedings of 2011 Conference of the New Zealand Assoication of Applied Business Education. Nelson, New Zealand, 11 October 2011. New Zealand Association of Applied Business Education.
    Business education is at a critical juncture. How are we to justify the curriculum in undergraduate business awards in Aotearoa New Zealand? This essay suggests a philosophical framework for the analysis the business curriculum in Western countries. This framework helps us to see curriculum in a context of global academic communities and national needs. It situates the business degree in the essential tension which modernity (Western metaphysics) creates and which is expressed in an increasingly globalised economy. The (...)
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  23. The seal of philosophy: Tymieniecka’s Phenomenology of Life in Islamic metaphysical perspective.Olga Louchakova-Schwartz - 2014 - In Anna-Teresa Tymieniecka, Nazif Muhtaroglu & Detlev Quintern (eds.), Islamic and Occidental Philosophy in Dialogue, 7. Springer. pp. 71-101.
    This paper argues that the Islamic metaphysical vision finds its Western philosophical counterpart in Anna-Teresa Tymienecka's Phenomenology of Life. Comparative analysis of the main categories and strategies of knowledge in Islamic metaphysics and the Phenomenology of Life demonstrates obvious similarities, but also significant distinctions whereby the systems can be viewed as complementary. Tymieniecka’s philosophy begins with epoché on preceding philosophical knowledge, while Islamic philosophy begins with revelation. Tymieniecka uses presuppositionless phenomenological direct intuition combined with reflective analysis, while Sufi (...)
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  24. The concept of ‘transcendence’ in modern Western philosophy and in twentieth century Hindu thought.Ferdinando Sardella - 2016 - Argument: Biannual Philosophical Journal 6 (1):93-106.
    ‘Transcendence’ has been a key subject of Western philosophy of religion and history of ideas. The meaning of transcendence, however, has changed over time. The article looks at some perspectives o ered by the nineteenth and the twentieth century Anglo‐American and con‐ tinental European philosophers of religion and presents their views in relation to the concept of transcendence formulated by the Bengali Hindu traditionalist Bhaktisiddhanta Sarasvati (1874–1937). The questions raised are what transcendence in the philosophy of religion is, how (...)
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  25. The Problem of Substance in Metaphysics.Kanu Ikechukwu Anthony - 2012 - African Research Review 1 (1):24-29.
    The concept of substance varies with various philosophers, depending on the school of thought to which they belong. While the materialists would develop a materialistic concept of substance, the idealist would definitely develop a spiritual or idealistic concept of substance. For the thorough going empiricist, since substance is not something that can be seen or touched, one would expect that he would deny the existence of such a thing. The researcher in this piece studies the concept of substance in the (...)
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  26. Ontotheology.Matthew C. Halteman - 2015 - Routledge Encyclopedia of Philosophy.
    This article aims to serve as an accessible introduction to the idea of "ontotheology" and to the so-called "ontotheological critique of Western metaphysics" for which the twentieth-century German philosopher Martin Heidegger is especially well known. I begin by distinguishing two uses of "ontotheology" employed respectively by Kant and Heidegger, and go on to develop the Heideggerian interpretation and critique of ontotheology under three main headings: The Onto-theo-logical Constitution of Western Metaphysics; Ontotheology's Problematic Legacy: Anxiety, Calculation, Oblivion; (...)
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  27. David Patterson, Anti-Semitism and Its Metaphysical Origins (Cambridge: Cambridge University Press, 2015). [REVIEW]Frederic Tremblay - 2017 - European Journal of Jewish Studies 11 (2):203-209.
    This is a critical review of David Patterson's book Anti-Semitism and Its Metaphysical Origins (2015). In this review, I present the author's new explanation of the roots of anti-Semitism, which he finds in the anti-Semite's desire to become like God himself. Patterson's explanation makes an anti-Semite of all those who partake in the "Western rationalist project," especially philosophers (including Jewish philosophers such as Spinoza, Hermann Cohen, and Marx), but also Islamists and anti-Zionist Jews. I criticize Patterson on two fronts: (...)
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  28. Nagarjuna and Quantum Physics. Eastern and Western Modes of Thought.Christian Thomas Kohl - 2014 - Chinese Buddhist Encyclopedia.
    1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna (Kumarajiva) is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna (Kumarajiva) declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was (...)
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  29. Book Review: The World in the Wave Function - The Metaphysics of Quantum Physics by A. Ney. [REVIEW]Daihyun Chung - 2023 - CHEOLHAK, Korean Philosophical Association 156:211-224.
    (English translation from the text in Korean) -/- The assertion that both humanity and the external world share a fundamental unity has gained increasing recognition, particularly in light of the growing discourse surrounding quantum physics. This perspective draws parallels with conceptual frameworks found in Western idealism, Eastern Buddhism, and the philosophy of Zhuangzi. In examining the current state of scientific inquiry, one cannot overlook the profound impact of quantum mechanics on the field of physics, alongside the rising influence of (...)
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  30. Science, Process Philosophy and the Image of Man: The Metaphysical Foundations for a Critical Social Science.Arran Gare - 1983 - Dissertation, Murdoch University
    The central aim of this thesis is to confront the world-view of positivistic materialism with its nihilistic implications and to develop an alternative world-view based on process philosophy, showing how in terms of this, science and ethics can be reconciled. The thesis begins with an account of the rise of positivism and materialism, or ‘scientism’, to its dominant position in the culture of Western civilization and shows what effect this has had on the image of man and consequently on (...)
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  31. Consciousness and Cognition in Classical Sāṃkhya metaphysics.Raquel Ferrández Formoso - 2020 - Indialogs 2020 (7):63-78.
    This article explores the psychological dimension of classical Sāṃkhya philosophy, on the basis of its canonical treatise, Sāṃkhyakārikā of Īśvarakṛṣṇa (4th Century AD). The strong dualism defended by this ancient metaphysics establishes a division between what we will designate as the phenomenon of consciousness (puruṣa) and the cognitive phenomena (prakṛti). According to our approach, Sāṃkhya seems to offer a mechanical model of mind by means of an introspective self-research. In fact, we will argue that in this system of thought, (...)
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  32. Body, Mind, and Spirit: The Crack in the Western Model.Richard Oxenberg - manuscript
    A brief reflection on the mind-body problem and its implications for the way we conceive of ourselves and live our lives.
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  33. The Philosophy of E. A. Burtt: The Metaphysical Foundations for a World Community.Francis Joseph Moriarty & Francis Moriarty - 1994 - Dissertation, The University of Adelaide (Australia)
    Edwin Arthur Burtt , who spent the majority of his professional life at Cornell University, is most widely known as the philosopher and author of the works entitled The Metaphysical Foundations of Modern Physical Science and The Teachings of the Compassionate Buddha . These titles reflect the breadth of his philosophical interests, ranging from the philosophy of science to the philosophy of religion. These were recurrent themes in his voluminous publications appearing from the early 1920s to the late 1980s. ;Thus (...)
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  34. Tyron Goldschmidt and Kenneth L. Pearce (eds.): Idealism: New Essays in Metaphysics[REVIEW]Nevin Climenhaga - 2024 - International Journal for Philosophy of Religion 96 (1).
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    Analysis of the “Other” in Gadamer and Levinas’s Thought.Muhammad Asghari - 2024 - Journal of Philosophical Theological Research 26 (2):195-218.
    In the present article, we are faced with two phenomenological philosophers who, in two different intellectual traditions, namely philosophical hermeneutics and moral phenomenology, have referred to the concept of the Other as the fundamental possibility of the individual. The other, as an ontological and common concept in the thought of Gadamer and Levinas, is the turning point of the condition for the possibility of understanding and ethics. Focusing on the concept of the other, while addressing the points of difference and (...)
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  36. Metafísica da vontade, metafísica do impossível: A dimensão pulsional como terceiro excluído.Diogo Bogéa - 2016 - Dissertation, Puc-Rio
    Is it possible a thought that resists the temptation of an absolute basis, but also to unbridled fury calculator machination? It is also possible that a thought is put in a position to understand and also to position itself critically in relation to both nostalgic fundamentalisms, and to pure effectiveness and productivity that technoscience imposes on us? It is possible, after all, to distance itself from traditional metaphysics without falling back into naivety "anti-metaphysical" definitive and safe overcome? Is it (...)
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  37. The Return of the Perennial Philosophy: The Supreme Vision of Western Esotericism. [REVIEW]Samuel Bendeck Sotillos - 2010 - Sacred Web: A Journal of Tradition and Modernity 25.
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  38. Johannes Volkelt und Heinrich Rickert angesichts des Problems der Metaphysik.Tomasz Kubalica - 2014 - Archiwum Historii Filozofii I Myśli Społecznej 59:241-262.
    Th e lecture elucidates and compares Johannes Volkelt’s and Heinrich Rickert’s positions on the problem of metaphysics. It comes to a reference of views representative of the metaphysical approach of early neo-Kantian Johannes Volkelt to representative of Baden School of late New-Kantian, Heinrich Rickert. In the lecture I would like to make the reconstruction and the analysis of philosophies of Volkelt and Rickert in the context of the problem of metaphysics. Th e object is the content, premises and (...)
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  39. Santo Tomás y el pensamiento moderno según Cornelio Fabro.Juan José Sanguineti - 2011 - Sapientia 67 (229):289-296.
    The article describes how Cornelio Fabro views the history of Western Metaphysics in a partial agreement with Heidegger's account of the same topic.
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  40. Cybernetics for the 21st Century Vol.1 Epistemological Reconstruction.Yuk Hui (ed.) - 2024 - Hong Kong: Hanart Press.
    Cybernetics for the 21st Century Vol.1 is dedicated to the epistemological reconstruction of cybernetics, consisting of a series of historical and critical reflections on the subject – which according to Martin Heidegger marked the completion of Western metaphysics. In this anthology, historians, philosophers, sociologists and media studies scholars explore the history of cybernetics from Leibniz to artificial intelligence and machine learning, as well as the development of twentieth-century cybernetics in various geographical regions in the world, from the USA (...)
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  41. THE PHILOSOPHY OF GILLES DELEUZE - ALEXIS KARPOUZOS.Alexis Karpouzos - 2024 - Philosophy in Review 1:10.
    Difference and Repetition: Deleuze’s magnum opus, “Difference and Repetition” (1968), explores the interplay between difference and repetition. He argues that difference is fundamental to reality, and repetition is not mere duplication but a creative force. Deleuze challenges conventional notions of identity and sameness, emphasizing the productive potential of difference. Gilles Deleuze’s “Difference and Repetition” is a seminal work that challenges traditional Western metaphysics and offers a fresh perspective on concepts like identity, repetition, and creativity. Let’s explore some key (...)
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  42. La muerte de Dios y el último Dios. Nietzsche en los Aportes a la Filosofía de Martín Heidegger.Carlos Gutiérrez Lozano - 2007 - Revista de Filosofía UIA 39 (119):77-90.
    The article critically develops Nietzsche's presence in Heidegger's second great work, Contributions to Philosophy. Heidegger considers Nietzsche the last metaphysicist. However, being Western Metaphysics' zenith is the greatest thing that can be said of a thinker, since being the one who brings to completion a school of thought makes one, at the same time, the precursor of the ‘other’ begining and thus his concept of God's dead, nihilism and truth really can open the door to a kind of (...)
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  43. The Residue of Anthropocentrism in Heidegger’s Question after Technic.İbrahim Okan Akkin - 2018 - Beytulhikme An International Journal of Philosophy 8 (2):427-440.
    In his text, “The Question Concerning Technology”, Heidegger argues that modern mind is unaware of Being’s self-destining which determines Dasein’s relation to their own essence and that of other beings because it is in a delusion of being an ‘efficient cause’. A bluntness of this kind not only endangers human-freedom but also puts natural entities at the risk of losing their authenticity since the modern mode of production regards nature as a reserve that is constantly in the service of human-doings. (...)
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  44. The Shadow of God in the Garden of the Philosopher. The Parc de La Villette in Paris in the context of philosophy of chôra. Part IV: Other Church / Church of Otherness.Cezary Wąs - 2019 - Quart. Kwartalnik Instytutu Historii Sztuki Uniwersytetu Wrocławskiego 3 (53):80-113.
    In the texts that presented the theoretical assumptions of the Parc de La Villette, Bernard Tschumi used a large number of terms that contradicted not only the traditional principles of composing architecture, but also negated the rules of social order and the foundations of Western metaphysics. Tschumi’s statements, which are a continuation of his leftist political fascinations from the May 1968 revolution, as well as his interest in the philosophy of French poststructuralism and his collaboration with Jacques Derrida, (...)
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  45. Heidegger's "Metametaphysics": Heidegger on Modernity and Postmodernity.Allen Porter - 2023 - Interpretation 50 (1):81-108.
    Methodologically rigorous description, analysis, and critique of postmodern phenomena presuppose a rigorous theory of postmodernity, for which the philosophy of Martin Heidegger holds great untapped promise. This essay explicates the basic content of Heidegger’s “metametaphysics,” since for Heidegger a “metaphysics” is the epochally prevailing projection of the meaning of being in general, and he offers a theory of Western metaphysics. I begin with Heidegger’s analysis of the “regional ontologies” of the sciences in his 1927 magnum opus Being (...)
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  46. ¿Dios con o sin el ser?. Apuntes acerca de la onto-teo-logía.David Torrijos-Castrillejo - 2017 - Espíritu 66:71-86.
    Heidegger’s famous critique of the onto-theo-logy accuses the whole Western metaphysics of having led us to a “forgetfulness of being”. The following pages pay attention to two attempts to respond to this attack: Marion’s, who prefers, with Heidegger, to liberate God from the realms of being; Gilson’s, who attributed to Thomas Aquinas a natural theology in a certain discontinuity with classical metaphysics. Secondly, this article intends to propose a clearer continuity between the Christian concept of God and (...)
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  47. I am because we are: Ethical consequences of agential realism.Nils Patrik Svensson - 2021 - DiVA.
    Within the interdisciplinary field of new materialism Karen Barad’s theory of agential realism deconstructs our current euro-western metaphysical perception of the world and our existence within it, to then re-build an understanding based on relatively new findings within quantum physics. In this thesis I try to recreate Barad’s theory to see what ethical consequences might come from it. Together with practical examples within the discourse of today’s social world and our global connectedness I hope to create a better understanding (...)
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  48.  39
    New Media, Old Concerns: Heidegger Revisited.Zsuzsanna Kondor - 2015 - In J. E. Katz & J. Floyd (eds.), Philosophy of Emerging Media: Understanding, Appreciation and Application. New York, US: Oxford University Press. pp. 132-145.
    It may strike some as incongruous to discuss both new media and Heidegger in a single article. Heidegger died in 1976, so he can hardly be considered as having first-hand experience with so-called new media. He is best known for his endeavour of destructing traditional Western metaphysics, and for an organic extension of this destruction, his philosophy of technology. He explicitly touches upon two communications-oriented technological inventions: the radio and the typewriter. In both cases, his criticism is quite (...)
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  49. The way of heart: Mencius' understanding of justice.Huaiyu Wang - 2009 - Philosophy East and West 59 (3):pp. 317-363.
    Through a comparative study of the meanings and origins of justice symbolized in the Greek word dikē and the Chinese word yi 毅, this essay explores an alternative understanding of justice exemplified in Mencius' teaching and illuminates a possibility of social and political justice that originates in the human heart instead of reason. On the basis of a genealogical study of yi that identifies its root meanings as "the dignity of the self" and "amity and affinity," this study recovers and (...)
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  50. Nihilism: Schopenhauer, Nietzsche and Now.Peter Stewart-Kroeker - 2023 - Open Philosophy 6 (1):1-17.
    In this paper, I discuss how Nietzsche’s critique of nihilism concerns the complicity between Christian morality and modern atheism. I unpack in what sense Schopenhauer’s ascetic denial of the will signifies a return to nothingness, what he calls the nihil negativum. I argue that Nietzsche’s formulation of nihilism specifically targets Schopenhauer’s pessimism as the culmination of the Western metaphysical tradition, the crucial stage of its intellectual history in which the scientific pursuit of truth finally unveils the ascetic will to (...)
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