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Although the first analytic philosophers were primarily focused on the logical analysis of language, some of their initial works also contained ontological discussions. One of the most distinct ontological positions of the twentieth century was defended by Arthur Norman Prior. The unusual nature of the position could be demonstrated by the fact that he was ascribed to such divergent positions as nominalism and platonism. This might have been caused by his atypical combination of ontological views. He was, on the one hand, a nominalist in his mature works. On the other hand, he advocated intensional logic and presentism. The aim of this study is to reconstruct the ideas which influenced him as he formulated his ontological positions. Not only are Prior’s ideas introduced, but also the ideas of his precursors and contemporaries who influenced him. In contrast, the ideas of logicians and philosophers who Prior opposed are also presented. The dissertation consists of four parts which deal with Prior’s concepts of possible worlds, theories of quantifications, propositions and individuals. It is a historical study and therefore the polemics which arose after Prior’s death are not discussed.
This study focuses on the metaphysics of the great Arabic philosopher Avicenna (or Ibn Sīnā, d. 1037 C.E.). More specifically, it delves into Avicenna’s theory of quiddity or essence, a topic which seized the attention of thinkers both during the medieval and modern periods. Building on recent contributions in Avicennian studies, this book proposes a new and comprehensive interpretation of Avicenna’s theory of ‘the pure quiddity’ (also known as ‘the quiddity in itself’) and of its ontology. The study provides a careful philological analysis of key passages gleaned from the primary sources in Arabic and a close philosophical contextualization of Avicenna’s doctrines in light of the legacy of ancient Greek philosophy in Islam and the early development of Arabic philosophy (falsafah) and theology (kalām). The study pays particular attention to how Avicenna’s theory of quiddity relates to the ancient Greek philosophical discussion about the universals or common things and Mu’tazilite ontology. Its main thesis is that Avicenna articulated a sophisticated doctrine of the ontology of essence in light of Greek and Bahshamite sources, which decisively shaped subsequent intellectual history in Islam and the Latin West.
Without a doubt, Walt Whitman is one of the most philosophical poets. His writings are overflowing with conceptions that range from the Presocratics to Hegel. Nevertheless, the philosophical aspect of his work has been neglected with scholars satisfying themselves in making loose allusions to transcendentalist ideas that are said to “respire” in his writings. Therefore, our attention has been drawn to the connection of his poetry with philosophy (phenomenology), since as Emanuel Levinas once stated, “the whole of philosophy is only a meditation of Shakespeare.” Therefore, this book throws the Whitmanesque self into a typically phenomenological context, silhouetting the notion of selfhood against the views of Martin Heidegger, Maurice Merleau-Ponty and Emanuel Levinas. Moreover, the book differentiates between the overall understanding of subjectivity and selfhood. The former corresponds to the representative capacities of the Cartesian cogito, which in itself is detached from the world of life. On the other hand, selfhood is defined though the idea of commitment to the overall “mattering” of the world, which in itself is not reduced to the materialist or idealist understanding. Rather, the world is what phenomenology – following Husserl – calls Lebenswelt, which corresponds to the general way in which the self finds itself attuned to the horizon of its existence.
Medieval writers such as Chaucer, Abelard, and Langland often overlaid personal story and sacred history to produce a distinct narrative form. The first of its kind, this study traces this widely used narrative tradition to Augustine's two great histories: Confessions and City of God .
Hegel's philosophical interpretation of Trinity as a dialectically developing movement of Spirit is one of the most profound readings of Trinity in Western thought. In Hegel's Trinitarian Claim, Dale M. Schlitt provides a careful, detailed presentation of this claim in Hegel's major published works and in his lectures on the philosophy of religion, taking a critical look at how Hegel presents his claim that to think of God as subject and person one must think of God as Trinity. Although agreeing with Hegel's conclusion, Schlitt argues on the basis of an immanent critique of Hegel's thought that Hegel is not able to defend that claim in the way in which he proposes to do so. Schlitt argues instead that Hegel's trinitarian claim can be justified when Spirit is no longer seen as a movement of thought but as a movement of enriching experience. This close analysis provides an excellent point of entry into the wider study and critical consideration of Hegel's systematic philosophical project as a whole. Originally published in 1984 and available now in paperback for the first time, this edition features a new preface and postscript.
James Bahoh proposes a new methodology for explaining Heidegger's philosophy that solves a set of interpretive problems in his difficult later work and led to substantial inconsistencies in the scholarship. Bahoh reconstructs Heidegger's concept of event in relation to his theories of history, truth, difference, ground and time-space.
How do meaningless marks and sounds become the meaningful words of a natural language? To what do words having referential significance refer? What is the meaning of the words that do not have referential significance? Can ordinary language really do what it appears to do, or is this an illusion? Dr. Adler maintains that these fundamental questions are not satisfactorily treated in the two main philosophies of language that have dominated twentieth-century thinking on the subject - the syntactical and 'ordinary language' approaches. Drawing upon the tradition of Aristotle, Aquinas, Poinsot, and Husserl, Dr. Adler's own discussion exemplifies the third approach, which he describes as "semantic and lexical." In this now -classic work, the fruit of more than 50 years' concern with the philosophy of language, Dr. Adler advances a powerful theory of meaning and applies it to some outstanding philosophical problems. In unpretentious and uncluttered prose, he provides a limpid introduction to a number of knotty philosophical issues and at the same time issues a challenge to some of the most tenacious doctrines of the modern world.
Contents A. van Aaken: Synthesizing the Best of Two Worlds: A Combination of New Institutional Economics and Deliberative Theories D. Coskun: Law as symbolic form. Ernst Cassirer and the anthropocentric view of law L. De Sutter: How to Get Rid of Legal Theory? L. Garc�a Ruiz: On the Concept of Law and Its Place in the Legal-Philosophical Research N. Intzessiloglou: Socio-semiotic and socio-cybernetic approaches to legal regulation in an interdisciplinary framework L. Kaehler: The indeterminacy of legal indeterminacy M. Mahlmann: Kant's Conception of Practical Reason and the Prospects of Mentalism M. Mahlmann / J. Mikhail: Cognitive Science, Ethics and Law t G. Noll: The Exclusionary Construction of Human Rights in International Law and Political Theory C. Peterson: The Concept of Legal Dogmatics: From Fiction to Fact F. Puppo: Law, authority and freedom in Sophocles' Antigone M. Sandstr�m: The Concept of Legal Dogmatics Revisited B. Schafer: Ontological commitment and the concept of �legal system� in comparative law and legal theory S. Schaumburg-Mueller: Truth, Law, and Human Rights P. Sommaggio: Boethius' definition of persona: a fundamental principle of modern legal thought X. Yu: Human Faculties and Human Societies - A Three Dimensional Cultural Epistemology W. Zaluski: The Concept of Kantian Rationality and Game Theory.
Intended to clarify the meaning of the philosophical doctrines propounded by W. V. Quine in Word and Objects, the essays included herein are intimately related and concern themselves with three philosophical preoccupations: the nature of meaning, the meaning of existence and the nature of natural knowledge.