By William Sweet
This present day, whilst systematic philosophy - and cause itself - are challenged either outdoors of and inside of philosophy, is it nonetheless attainable to do metaphysics? This quantity offers a huge point of view on modern methods to the character and the elemental questions of metaphysics. Drawing on students from continental Europe, Asia, Canada, the USA, and nice Britain, and representing quite a few 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 common sense, and in epistemology). It additionally addresses such questions because the function of background 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 resources for Approaches to Metaphysics (Studies in Philosophy and Religion)
And: Hence, it is clear that the ratio is said to be in the thing inasmuch as the [precise] item signified by the name [significatum nominis], to which being a ratio happens [cui accidit esse rationem], is in the thing; and this happens properly when the conception of the intellect is a likeness of the thing [EST SIMILITUDO REI]. [133A–B] DOES BEING HAVE A NATURE? 1. Both texts explain that the proper division of being as such is by virtue of modes. Our discussion has to do with the sort of multiplicity of being which Thomas explains through his doctrine of the categories as modes of being.
65 This command of the overall picture on the part of the metaphysician also makes possible a use of logical intentiones in a special way, viz. 66 “Analogy” is a notion used in logic to describe the use of a notion relative to a set of notions. For the metaphysician, one of whose responsibilities it is to define such notions, it comes in several modes, varying with the sort of foundation in reality it has. The three modes are described in the Sent. 19 text. There we learn that the nature of being is conceived in terms of the third mode of analogy.
37 We should notice that this is a general theory of non-univocity, based on the distinction between being and quiddity in things. 39 However, we will leave that aside today. AUREOL AGAINST THE FIRST CONCLUSION Peter Aureol denies ens any proper content at all. The primary targets of intellectual operation are such things as the Aristotelian categories, and they have nothing in common, as he sees it. One might be tempted to say that “ens” is empty, but what Aureol is saying is that it has as many meanings as there are categories.