Outlines of Metaphysic - dictated portions of the lectures of Hermann Lotze is an unchanged, high-quality reprint of the original edition of 1884. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to (...) the preservation of literature which has become rare and historical knowledge for the future. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Spinoza developed a highly interesting metaphysical theory of nature and individuality. In this paper, I endeavor to bring forward some ideas on how Spinozistic views on extended substance, physical world, and individuality can be approached using the concept of power as the basis of interpretation. Jonathan Bennett's ‘field metaphysical’ interpretation of Spinoza's doctrine of one extended substance has generated much discussion, and forms the other starting point of my paper. I believe that the field metaphysical interpretation enables one to deal (...) with the central questions concerning physical individuation — individuality and the persistence of individual being — in a rather novel way. My main question is this: what follows if physical individuals are seen as parts of a unified field of extended power? (shrink)

v. 1. Containing book I. General analysis of experience.--v. 2. Containing book II. Positive science.--v. 3. Containing chapters I, to V., inclusive, of book III. Analysis of conscious action.--v. 4. Containing book III., chapter VI. and last, The foundations of ethic. And book IV, The real universe.

Neil E. Williams develops a systematic metaphysics centred on the idea of powers, as a rival to neo-Humeanism, the dominant systematic metaphysics in philosophy today. Williams takes powers to be inherently causal properties and uses them as the foundation of his explanations of causation, persistence, laws, and modality.

Heidegger’s critique of Aristoteles’ definition of mankind as ζώον λόγον έχον is a long and still attractive chapter in his philosophy. We see often in Heidegger’s works that he appeals to the Latin translation (or the Latin interpretation, as he says) of animal rationale as a way to criticize western metaphysics. The conception of mankind in western metaphysics, culture, and thought is based on the Aristotelian definition. This paper aims to discuss the role and importance of this definition in Heidegger's (...) thought. Broadly speaking, he has two kinds of discussion about it: there is a question concerning human beings, but in so far as it is the Being-question; and there is a question concerning language. Here we restrict ourselves to the latter. Firstly, in the introduction part, we will justify posing a question about the human being and will show that such a question is a kind of Being-question. After that, in the first part, based on Heidegger’s lecture The Ground Problems of Metaphysics (1929/30) we will explore those language-problems which are arisen from the Aristotelian definition. Heidegger's starting point is λόγος, i.e. speech or language, which is taken from ζώον λόγον έχον. Finally, in the second part, we will explore the same problem in Heidegger’s Being and Time. (shrink)

Originally published: London: Allen & Unwin, 1936.

이글은 우리말이 왜 청색과 녹색을 구별하지 않은가에 대한 시론적인 답변이다. 색깔을 다섯으로 한정시키는 오행론적 사고에서 청록을 함께 묶게 되었고 그 결과 우리말에서 ‘파랗다’와 ‘푸르다’는 때로 녹색을 때로 청색을 가리키게 되었다. 한문에서도 청색은 녹색을 가리키기도 한다. 다만 녹색의 외연이 청색보다 작아 녹색이 청색을 가리키는 경우는 찾아보기 어렵다. 무지개의 경우, 뉴턴 이후 유대기독교적인 사유에서 창조의 완결수인 7로 설명하고자 했다. 그 영향 아래 우리는 무지개가 ‘빨주노초파남보’라는 형식적인 사고에 빠지게 되었다. 그러나 전통사유에서 무지개는 ‘오색영롱’(五色玲瓏)하다. 그것은 오행으로 무지개를 보고자 하는 의식에서 비롯된다. 이는 일종의 형이상학으로 (...) 일련의 전제(a set of assumptions)로 이루어진다. 형이상학도 나름의 눈이 있어서 보고 싶은 것을 보고 그렇게 틀을 잡는다. 고대그리스의 사유도 예외는 아니었다. 특히 우리의 오행은 세계와 우주의 이해뿐이 아니라 윤리철학까지 담고 있는 정교한 형태의 형이상학으로 오늘날까지 영향을 미치고 있다. 무지개 자체는 아날로그로 되어있지만 무지개의 색깔을 보고 말하는 우리의 사고는 디지털로 되어있어, 그것의 색깔을 다섯 가지나 일곱 가지로 다르게 보고 있다. 그것은 형이상학이 자연물에 개입한 좋은 예다. 우주를 질서 있게 보고자 하는 피타고라스의 정신이 코스모스(kosmos)를 낳았다면, 우주를 질서 이전의 상태로 보고자 하는 장자의 정신이 혼돈(混沌)을 낳았다. (shrink)

This chapter considers the philosophy of the years shortly before and shortly after the beginning of the nineteenth century, and in doing so illustrates the claim that the ‘dominant philosophy’ of an era can sometimes be found most clearly expressed in works of literature. The philosophy of the romantic era is characterised by one great metaphysical theme: unity, its loss and recovery. Schiller’s poem ‘Die Götter Griechenlands’, Goethe’s ballad ‘Der Fischer’, Kleist’s article ‘ Über das Marionettentheater’, and Hölderlin’s novel ‘Hyperion’, (...) Craig suggests, all illustrate a fundamental striving towards unity that is lost through knowledge and consciousness, and although they differ both in their assessment of the situation and in their reaction to it, they express a singular awareness of the deep dichotomies that characterise the intellectual climate of their time. At the most general level, the romantic vision was of the oneness of man and nature, the immanence of God in nature, and an element of divinity in man. Deeply indebted to the Image of God doctrine, yet also on the way to abandoning it, these themes inform, and in part anticipate, the systematic philosophy of Hegel. (shrink)

In this book, the British Academy presents an in-depth exploration of the metaphysical philosophy of F.H. Bradley. It offers a comprehensive understanding of this complex and compelling subject. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, (...) as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

If these realignments in philosophy are to produce an understanding of man and his world, three main areas must be reexamined. Philosophers must offer an account of the context of human action, an account of the cognitive processes of man, and an account of the evaluative reaches of man's reactions to his context. Contemporary phenomenology constitutes the only concerted effort to cover all three of these domains, although even it is stronger on ontology and epistemology than on value theory. Sartre (...) has tried to see the evaluative reaches of man in the context of ontology, and Gabriel Marcel has been much concerned with the emergence of ethical and value attitudes from action. H. G. Bugbee seeks to survey the alternatives to the traditional empirical approaches; he does so from a point of view markedly phenomenological, influenced somewhat by Marcel but developed independently under dissatisfaction with the current modes of philosophizing. (shrink)

C. S. Peirce's indictment that "the chief cause of [metaphysics'] backward condition is that its leading professors have been theo (Collected Papers 6:3) falls heavily at my door. For it logians" was out of reflection upon religious experience and its meaning that the present relational metaphysic was conceived. My hope, however, is that its scope is sufficiently wider than its theological origins to justify its appearance as a work in philosophy. Having been nurtured in existential philosophy and having reached (...) some measure of maturity with the wise counsel of Professor Dr. Fritz Buri, of Basel, I came to feel that theology as a modern discipline had reached an impasse owing to its overextended commitments to a subject-object paradigm of thought. Even those theologians who despaired of these ties seemed unable to find an independent alternative idiom for their ideas. A second tension in my thinking resulted from the inordinate neglect by theologians of the natural world. Also, my natural interest in physical understanding seemed unfulfilled within the narrow confines of theology, even of philosophical theology as then practiced. As I turned decisively toward the study of modern physics, and especially of cosmology, a new world seemed to open up to me. After extensive study with prominent astronomers and physicists, it began to dawn on me that the new physics has devised conceptual paradigms of thought which could be generalized into a metaphysical system of universal interest. (shrink)

Robert Boyle's corpuscular philosophy was an important instance in the history of thought of a use of metaphysical principles in formulating new methods for physical science. Since Boyle nowhere completely and explicitly discussed his metaphysic, I shall undertake to reconstruct it and trace its influence on his scientific work.

Excerpt from Origin of History as Metaphysic The Muse Clio, carted from Pieria to the museums, can no longer be invoked without a libation to her warders, the numerous scribes, who have been busy since her fall correlating her steps, or her metamorphoses, as some say, for she has proved a difficult subject for classification: She is becoming bigger or better, nay she is growing many; she stations one foot in the beginning, but where is the other? Alas, it (...) is in Asia, and the head is a fake in need of restoration! Thus she has become Clio Tymbuchos in the professional hands of the scribes who find lively occupation exhuming and questioning her relics corked into formaldehyde and coffined into airtight compartments called historical facts. Men have speculated her into a new myth, a sepulchre of forms, and they have named the sepulchre History. But observe her resurrections! She has arisen, a mighty thing-in-herself with her own laws and growths and decays, and disembodied, dismembered, this apparition, this butterfly-concept called Clio, is expanding towards infinity. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)