By William Sweet (auth.), William Sweet (eds.)
Today, whilst systematic philosophy - and cause itself - are challenged either outdoor of and inside of philosophy, is it nonetheless attainable to do metaphysics? This quantity offers a huge standpoint on modern techniques to the character and the basic questions of metaphysics. Drawing on students from continental Europe, Asia, Canada, the USA, and nice Britain, and representing a number of philosophical cultures and traditions, this quantity surveys and extends paintings in metaphysics and its implications for broader philosophical issues (e.g., in ethics and social philosophy, in arithmetic and common sense, and in epistemology). It additionally addresses such questions because the position of historical past and historicity in venture metaphysics, the character of metaphysics, the concern of metaphysics over epistemology, and the demanding situations of empiricism and postmodernism.
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Bosanquet, London: G. Allen & Unwin, 1927, p. 144. 21 Bosanquet, “Idealism in Social Work,” in Essays on ‘Aspects of the Social Problem ’ and Essays on Social Policy, The Collected Works of Bernard Bosanquet, ed. William Sweet, Bristol, UK: Thoemmes Press, 1999, Vol. 14, pp. 149–160, at p. s. ). 22 Paul Ricoeur, Freud and Philosophy: An Essay on Interpretation, New Haven: Yale University Press, 1970. 23 Bosanquet, “Idealism in Social Work,” p. 151. PART ONE: ISSUES IN CLASSICAL METAPHYSICS Chapter 1 DOES BEING HAVE A NATURE?
1. The doctrine of the transcendentals as adding to “ens” is rather sharply contrasted with the way the categories add, precisely because the division into the categories has, let us say, a proximate foundation in things: each category adds “a determinate mode of being which has its foundation in the very existence of the thing” [in ipsa existentia rei]; whereas the addition in the case of the transcending predicates, such as “one,” “good,” and “true,” is something “purely of reason” [rationis tantum].
9, on knowledge of nonbeings (which include even what arc within one’s power to envisage in some way). Scotus’s fifth argument: DOES BEING HAVE A NATURE? 43 … if to “a being inasmuch as it is a being” the concept of real were repugnant, taking the “inasmuch as it is” reduplicatively, then it would be repugnant to any being whatsoever; but the consequent is false; and the consequence holds, on the basis of Prior Analytics 2 (c. 5): if justice were the good inasmuch as it is good, justice would be every good.