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The ancient topic of universals was central to scholastic philosophy, which raised the question of whether universals exist as Platonic forms, as instantiated Aristotelian forms, as concepts abstracted from singular things, or as words that have universal signification. It might be thought that this question lost its importance after the decline of scholasticism in the modern period. However, the fourteen contributions contained in The Problem of Univerals in Early Modern Philosophy indicate that the issue of universals retained its vitality in modern philosophy. Modern philosophers in fact were interested in 3 sets of issues concerning universals: (i) issues concerning the ontological status of universals, (ii) issues concerning the psychology of the formation of universal concepts or terms, and (iii) issues concerning the value and use of universal concepts or terms in the acquisition of knowledge. Chapters in this volume consider the various forms of "Platonism," "conceptualism" and "nominalism" (and distinctive combinations thereof) that emerged from the consideration of such issues in the work of modern philosophers. Furthermore, this volume covers not only the canonical modern figures, namely, Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume and Kant, but also more neglected figures such as Pierre Gassendi, Pierre-Sylvain Regis, Nicolas Malebranche, Henry More, Ralph Cudworth and John Norris.
Things are particulars and their qualities are universals, but do universals have an existence distinct from the particular things describable by those terms? And what must be their nature if they do? This book provides a careful and assured survey of the central issues of debate surrounding universals, in particular those issues that have been a crucial part of the emergence of contemporary analytic ontology. The book begins with a taxonomy of extreme nominalist, moderate nominalist, and realist positions on properties, and outlines the way each handles the phenomena of predication, resemblance, and abstract reference. The debate about properties and philosophical naturalism is also examined. Different forms of extreme nominalism, moderate nominalism, and minimalist realism are critiqued. Later chapters defend a traditional realist view of universals and examine the objections to realism from various infinite regresses, the difficulties in stating identity conditions for properties, and problems with realist accounts of knowledge of abstract objects. In addition, the debate between Platonists and Aristotelians is examined alongside a discussion of the relationship between properties and an adequate theory of existence. The book's final chapter explores the problem of individuating particulars. The book makes accessible a difficult topic without blunting the sophistication of argument required by a more advanced readership.
John Duns Scotus (d.1308), known as the ‘subtle doctor' among medieval schoolmen, produced a formidable philosophical theology using and adapting an Aristotelian metaphysical framework. Critical of Thomas Aquinas' grand Summas, Scotus died before producing a final synthesis of his own. Indeed, his work, left in disarray for centuries, has only recently become available in an edited format. Contemporary metaphysics, taking up the problem of universals, treads on ground already well-worked by Scotus. Duns Scotus and the Problem of Universals shows how Scotus' treatment of the problem of universals is both coherent and, even by contemporary standards, cogent. Todd Bates recovers and sets out Scotus' understanding of the structure of material substance, reconstructs Scotus' arguments for universals and haecceities, and shows how Scotus' theory applies to the metaphysics of the Incarnation. This book makes an important contribution to a neglected but crucial area of Scotus scholarship.
In this book, Theodore Scaltsas brings the insights of contemporary philosophy to bear on a classic problem in metaphysics that stems from Aristotle's theory of substance. Scaltsas provides an analysis of the enigmatic notions of potentiality and actuality, which he uses to explain Aristotle's substantial holism by showing how the concrete and the abstract parts of a substance form a dynamic, diachronic whole.
Illustrates the history, civilization, and social conditions of the United States via artifacts, paintings, and other objects from the collections of cultural institutions in Philadelphia and environs.
Many on the Left have looked upon “universal” as a dirty word, one that signals liberalism’s failure to recognize the masculinist and Eurocentric assumptions from which it proceeds. In rejecting universalism, we have learned to reorient politics around particulars, positionalities, identities, immanence, and multiple modernities. In this book, one of our most important political philosophers builds on these critiques of the tacit exclusions of Enlightenment thought, while at the same time working to rescue and reinvent what universal claims can offer for a revolutionary politics answerable to the common. In the contemporary quarrel of universals, Balibar shows, the stakes are no less than the future of our democracies. In dialogue with such philosophers as Alain Badiou, Judith Butler, and Jacques Rancière, he meticulously investigates the paradoxical processes by which the universal is constructed and deconstructed, instituted and challenged, in modern society. With critical rigor and keen historical insight, Balibar shows that every statement and institution of the universal—such as declarations of human rights—carry an exclusionary, particularizing principle within themselves and that every universalism immediately falls prey to countervailing universalisms. Always equivocal and plural, the universal is thus a persistent site of conflict within societies and within subjects themselves. And yet, Balibar suggests, the very conflict of the universal—constituted as an ever-unfolding performative contradiction—also provides the emancipatory force needed to reinvigorate and reimagine contemporary politics and philosophy. In conversation with a range of thinkers from Marx, Freud, and Benjamin through Foucault, Derrida, and Scott, Balibar shows the power that resides not in the adoption of a single universalism but in harnessing the energies made available by claims to universality in order to establish a common answerable to difference.
The problem of universals, important in the history of philosophy, remains a crucial issue today not only for metaphysics, but also for the philosophy of science. This anthology offers a comprehensive presentation of twenty-eight analyses of the problem of universals. It opens with analyses presented by Plato and Aristotle and then provides selections from the views of the medieval scholars Abelard, Aquinas, Duns Scotus, and Ockham. It then traces the development of Western thought on this fundamental topic from the modern through the contemporary period and includes the work of Kant, Hegel, Husserl, Heidegger, Russell, Quine, Strawson, Carnap, and Allaire. To aid the student in understanding these investigations into the nature of universals, each reading is preceded by a concise introduction by the editor.
Gardeners, poets, lovers, and philosophers are all interested in the redness of roses; but only philosophers wonder how it is that two different roses can share the same property. Are red things red because they resemble each other? Or do they resemble each other because they are red? Since the 1970s philosophers have tended to favour the latter view, and held that a satisfactory account of properties must involve the postulation of either universals or tropes. But Gonzalo Rodriguez-Pereyra revives the dormant alternative theory of resemblance nominalism, showing first that it can withstand the attacks of such eminent opponents as Goodman and Armstrong, and then that there are reasons to prefer it to its rival theories. The clarity and rigour of his arguments will challenge metaphysicians to rethink their views on properties.
"Wiredu's discussion of culturally defined values and concepts, as well as his attention to such timely issues as human rights, makes this book invaluable interdisciplinary reading." —D. A. Masolo Ghanaian philosopher Kwasi Wiredu confronts the paradox that while Western cultures recoil from claims of universality, previously colonized peoples, seeking to redefine their identities, insist on cultural particularities. Wiredu asserts that universals, rightly conceived on the basis of our common biological identity, are not incompatible with cultural particularities and, in fact, are what make intercultural communication possible. Drawing on aspects of Akan thought that appear to diverge from Western conceptions in the areas of ethics and metaphysics, Wiredu calls for a just reappraisal of these disparities, free of thought patterns corrupted by a colonial mentality. Wiredu's exposition of the principles of African traditional philosophy is not purely theoretical; he shows how certain aspects of African political thought may be applied to the practical resolution of some of Africa's most pressing problems.