By William Sweet
This day, while systematic philosophy - and cause itself - are challenged either open air of and inside of philosophy, is it nonetheless attainable to do metaphysics? This quantity presents a wide standpoint on modern methods to the character and the basic questions of metaphysics. Drawing on students from continental Europe, Asia, Canada, the us, and nice Britain, and representing numerous philosophical cultures and traditions, this quantity surveys and extends paintings in metaphysics and its implications for broader philosophical matters (e.g., in ethics and social philosophy, in arithmetic and good judgment, and in epistemology). It additionally addresses such questions because the function of heritage and historicity in project metaphysics, the character of metaphysics, the concern of metaphysics over epistemology, and the demanding situations of empiricism and postmodernism.
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Additional info for Approaches to Metaphysics (Studies in Philosophy and Religion)
E. he saw “Platonic realism” as a confusion between the logical and the metaphysical. 70 However, my own original interest in the above stems from the need to see how the unity of the concept of being harmonizes with the doctrine of analogy of being. P. between the foundation in things (objectal concept) and the mind’s representation (formal concept) a genuinely Thomistic conception of these matters. Based on the Sent. 6, that such a word as “a being” is said primarily of creatures, as expressive of knowledge taken from them and thus more perfectly representing them than the God, and is said primarily of the God, as naming that which is more truly found in the God than in creatures.
The other suggests simplicity and absolute consideration. The virtue of Capreolus in this domain is to have explained the coherence of this doctrine. He does so in presenting the knowability of the God for the human intellect in its present terrestrial condition. His opponents arc Peter Aureol (and others) and Duns Scotus (and others). Aureol insists on the multiplicity of meanings involved in “being,” to the point that “being” has no proper content at all: there is no one intelligibility common to substance and accident.
EITHER ACCORDING TO INTENTIO ONLY AND NOT ACCORDING TO BEING [NON SECUNDUM ESSE]; and this is when one intentio is referred to many [items] through priority and posteriority, which nevertheless does not have being save in one [item]; as, for example, the intentio of “health” is referred to the animal and the urine and the diet, diversely [diversimode], according to the prior and the posterior, not nevertheless according to diverse being [esse], because the esse of health is only in the animal. OR ELSE ACCORDING TO BEING, AND NOT ACCORDING TO INTENTIO, and this happens when many [items] are taken as equal [parificantur] in the intentio of something common [alicujus communis], but that common [something] does not have being which is one as to ratio [esse unius rationis] in all [the many items]; for example, all bodies are taken as equal [parificantur] in the intentio of corporeity: hence, the logician, who considers only intentiones, says DOES BEING HAVE A NATURE?