Метафизиката
The author analyses the present-day status of the metaphysics in philosophy – it is based on linguistic analytical means and is directed to making ontological models.
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The author analyses the present-day status of the metaphysics in philosophy – it is based on linguistic analytical means and is directed to making ontological models.
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Metaphysics is analyzed in the context of phenomenology as combination of ontological, theological and logical approach to transcendental objects. A difference between Heidegger’s and Husserl’s approach is justified.
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Nowadays we no longer consider it necessary to look for evidence that we cannot find one unambiguous and generally-accepted truth that explains the phenomena we observe around us and within us. Man, standing on the edge, is simultaneously inclined to bring about his own destruction and making an unartful attempt to follow the thin contour of the outline made by the order that is hidden within the chaos. We need not be confused by the fact that science is just arriving at the discovery of that outline. This does not mean that man has not always felt that outline’s challenge through his entire existence. Business, being a small but increasingly important part of human interaction, is becoming aware of the challenges of its own complexity. Just as any other science, the conception and theory of business management have reached the unknown, the risky and the uncertain, which are difficult notions to describe, let alone control or understand. Every manager is expected to make decisions in the apparent complexity of this environment and in its increasingly perceivable indefiniteness. If we think that these decisions are mostly intuitive, then the hidden reason why this intuition is present, and the almost intangible way in which it acts and can be used, have most probably been a subject of examination since ancient times. It is interesting to explore them as the roots of the Daoist understanding of the world and examine the text of Tao te Ching.
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This work offers an interpretation of phenomenological ontology by formulating its fundamental propositions in order to explain their significance for science and our personal worldview. In the paper, phenomenology is understood as the proper method of ontology or the “science of being” as the most general philosophical discipline. This embodies the idea of a “first philosophy” that is free from all prejudice and that rejects or criticizes metaphysics, the subject–object dualism, empiricism, rationalism, realism, idealism, materialism, skepticism and relativism. The paper dismisses ontological objectivism as a methodological fallacy and seeks to reach a clear understanding of science, as well as of ourselves and our relation to the world. As such, it represents an introductory part of the methodology of scientific work, as well as an alternative perspective on the issues of existentialism, religion and spiritualism.
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The paper interprets the second part of the Menon (80a-86c), where Plato introduces the concept of anamnesis for the first time in his dialogues. With this theory of knowledge Plato attempts to justify the possibility of knowing virtue as beingness (οὐσία). Since virtue in general is an entity hypothetically predicted from the standpoint of being, its cognition implies the additional problem of its identification. Therefore, the way of knowing such an entity should function as an identification, i.e. already presuppose a certain knowledge of such an entity. Plato finds such a way in ancient geometry, which uses supposedly sensually familiar drawings, and draws conclusions about entities that exist beyond of the sensible. The possibility of anamnesis is grounded in Menon by proving the Pythagorean theorem to an illiterate young slave. Since the concept of anamnesis is not elaborated in the dialogue, conclusions about the role of anamnesis and the role of the geometrical mode of reasoning in Plato's philosophy are drawn from other dialogues of Plato. It is concluded that in Meno and Phaedo Plato does not formulate anamnesis as a way of knowing, he exploits it as an argument to justify the immortality of the soul, i.e. to demarcate the subject of philosophising. The geometrical mode of reasoning, which Plato universalises and ontologises, plays a much more important role in Platonic philosophising. The paper shows that this mode of reasoning, together with the assumption of a logical connection between imagination and thought, determines the structure of the analogy of the divided line that illustrates Plato's ontognoseological conception.
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The article is a continuation of the analysis of Józef Gołuchowski’s tractates “On the role of the Philosophy in the life of entire nations and individual persons” and that one which was submitted in 1821 to contest the seat of professor of philosophy at Vilnius University. We look into his concept of the ideas as an eternal foundation of reality and his interpretation of its immediate insight. The term of “idea” has a Kantian meaning in the Contest Tractate and then the meaning acquires Schellingian features. Nevertheless, there are differences of Schellingian and Gołuchowski’s concepts of the significance of ideas for the just state. We point to the similarities of tropes in the Tractate on the role of the philosophy to ones used in Plato’s “Republic” and argue that Gołuchowski’s usage of the term of “idea” might be comprehended as his intention to return to its Platonic meaning.
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Translated from Sancti Thomae de Aquino Quaestiones disputatae de veritate, quaestio XV. Textum adaequatum Leonino 1972 edito ex plagulis de prelo emendatum ac translatum a Roberto Busa SJ in taenias magneticas denuo recognovit Enrique Alarcón atque instruxit . From Latin translated by Independent Researcher Professor dr. Gintautas Vyšniauskas
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The article is an interpretation of the first part of the Meno (70a-79e), in which Plato deals with the problem of knowledge of virtue. Parmenides’ being, constituted by Justice, becomes a reference point for reflecting on the ontological and cognitive profile of virtue. The polemic with the sophists forces Plato to reflect on the subject of philosophizing and to realize that it is existentially rooted in the ontologised language. Here Plato finds the concept of οὐσία, which becomes for him the cognitive prototype of virtue. For οὐσία as a possession presupposes the property of a thing whose meaning is determined not by the sensually ascertainable properties of a thing, but by its social significance, which is relatively constant and correlated with justice. The distinction between the meanings of a thing and of its possession in the same object conveys the idea that virtue as a human possession, i.e., οὐσία, cannot be known in everyday thinking that hypertrophies the senses, but should be present in an alternative layer of thinking, and thus imply an alternative mode of knowledge. It can therefore be surmised that Plato’s discovery of the duality of the concept of οὐσία inspired in him both the idea of an autonomous world of ideas and the idea of a specific way of accessing it, i.e. the theory of anamnesis.
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In this paper, we propose a new actualist and contingentist modal metaphysics – fundamental essentialism – according to which individuals just are realized essences. Orthodox possible worlds semantics is incompatible with actualism and contingentism since Kripke models in which paradigmatic contingentists propositions are true require possible worlds whose domain contain merely possible individuals. In light of this problem, Plantinga has developed modal metaphysics based on essences, but it has been claimed by Fine, Williamson, and others, that it cannot be upheld because of the problem of unexemplified essences. We answer the latter problem by claiming that individuals just are realized essences. Then, justifying our theory further we refute Williamson’s deductive argument for necessitism. Afterward, we show in what sense fundamental essentialism is contingentist metaphysics.
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A person with a mind and soul has an endless sense of search. This sense of his is evident in all areas of life. The sense of search, which allows human beings to develop, experience and think, directs the individual to capture forms that are compatible with his soul. The spirit, whose degree of relationship with the material is not yet known, associates the corporeal aspect of man with metaphysics. Man's relationship with metaphysics is provided through religion and philosophy. The person who wants to review his compatibility with metaphysics starts to search for which religion is the most correct by going into a quest. Mind, nature, spirit, body, sense of trust and desire to believe directly affect the research of the individual. The article deals with the possible reasons for the individual to choose Islam within the framework of these factors.
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Nicolaus Cusanus, considered one of the most important German thinkers by many historians of philosophy, has yet to receive the recognition he deserves in the philosophical circles in Turkey. However, the philosophical writings of Cusanus contain the seeds of the thoughts of many modern philosophers such as Descartes, Berkeley, Leibniz, Kant, and Hegel. For this reason, studies on Cusanus are an essential stopping point in the history of philosophy, especially for the Renaissance period and the transition to modern philosophy. Despite this, texts examining Cusanus' thoughts are limited in foreign languages and Turkish. Towards the end of the 19th century, studies on Cusanus started and recently the worldwide interest in Cusanus has increased. Although there are different theses about the original aspect of Cusanus’ thoughts in these sources, his theory of knowledge and the rela-tionship of this theory with the contemporary subject of philosophy of subjectivity attract attention. The reason for this is that Cusanus, unlike his contemporaries, as a result of his views on the human mind, makes the human center in the act of knowing and puts everything else into the mind's mediation. That is why people can know things not as they are in themselves, but only in so far, they are part of the conceptual world, that their own mind constructs that. This is a system of thought that on the one hand puts the human mind at the center through its act of knowing on the other hand, limits its knowledge. This centrality of the human mind led Cusanus to characterize man as the second god on earth. The main reason for characterizing man as the second god is the activity of knowing and the act of measuring that lies at the core of this activity. Despite its significance, there is no study focusing on man’s creativity in this world through the relationship between Cusanus’s conception of man as the second god and the human mind’s activity of measurement, which reveals the originality of Cusanus’ thought. This study aims to fill this gap in the literature. To achieve this aim, this study examines the act of measurement of man as the second god, which reveals the originality of Cusanus’ theory of knowledge associated with modern and contemporary philosophy.
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The Kantian Opus postumum can be seen, in general, as a metaphysical extension of some critical topics such as space, time, matter, substance, God, which in the Critique of Pure Reason have been treated in order to satisfy the requirements of a phenomenological knowledge. The present text deals with the rethinking of space in relationship with matter and in its absence, as a void space. In the form of sensible intuition defining space, the objects of the external senses are given to us, primarily in intuition, which the intellect relates through synthetic unity to the unity of the diversity of these a priori intuitions, a unity which is thought in their composition; it is not a form of our thinking, but an intuition of that which is nothing outside of our thinking and representation, and must be filled with matter, to repel the void space, which is in conflict with the original gravitational attraction. Its role is to understand, with the help of the ether, the phenomenon of the driving forces of aggregation, through the system of the connection of the diverse of these forces; so that, finally, to achieve the unity of the possible experience, after giving up the metaphysical temptation of the void space.
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We publish a relevant paper of Academician Athanase Joja (1904-1972) who subordinated the inherent passion of philosophers, the history of philosophy, to his main professional passion, logic. Athanase Joja has many relevant papers. We chose the present one, about tertium non datur1 , not only because it explains clearly the topic – at the level of the 60s of the 20th century – but also because the topic itself is important in the present context of relativistic manner of the dominant thinking. This relativistic manner was taken over by those who did not know and understand the convergence and unity of the dialectical approach – that “seems” to invite relativism – and the rigour of analysis that always emphasises its criteria and the problem of criteria as such. Put more directly, the rigour of tertium non datur was rejected by the lay supporters of relativism in the name of a vague unity of things, of a “complexity” that cannot be deciphered and on which ground “those who know” can only urge the acceptance of tertium and the avoidance of tertium non datur.
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In the period that the sense of wonder man felt towards nature and the universe had not yet been overcome, nature philosophers sought answers to some questions through simple observations of these feelings. These questions can be answered based on the “arkhe” as they say. Parmenides, who speculated on an ontology on the idea of “being”, and Heraclitus on the basis of “becoming” appear before us. Heraclitus, who examines change and movement in the ratio of the importance, attributes to becoming, reveals the obstacles to knowledge. For Parmenides, if the being is real and genuine, change and movement should be excluded. The philosophical view that can be seen as an attempt to bring together the thought of Parmenides on the basis of “being” and the thought of Heraclitus on “being” belongs to the Sophists. Adventure of knowledge that started with nature expands to human beings and transforms within itself.
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Philosophy of cosmism has its roots in Ancient Greek philosophy. Although the philosophy of cosmism it is a movement in the early 20th century. The philosophical tradition of Russian Cosmism also took its place in the world philosophical literature in this sense, albeit in the middle of the 19th century. The place and importance of Vladimir Sergeyevich Solovyov in Russian cosmism is quite large. Solovyov was influenced by ancient philosophers such as Plato, Aristotle and Plotinus. He built his own ‘sophia’ thought by processing Russian Orthodox thought. The aim of this article is to examine whether Solovyov’s thoughts on ‘Unity Metaphysics’ are the cornerstones of Russian Cosmism in terms of culture and philosophy. In our research, we aim to focus on the links of the ontological structure of Solovyov’s theories of ‘God’,’ Spirit’, ‘Spirituality’ and ‘Sophia’ with the philosophy of the ancient period.
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The paper is intended to perform brief analysis of possible impacts of metaphysics and classical theism to future urban planning and urban problems solving. There is a description of perception of alternative reality and how it could operate in our lived world. Relying on sayings of the Holy Scripture the 5D modeling is introduced. Future-in-the-making of Šiluva Shrine is emphasized as role model for future of overall urbanism. It is detected that the township or a small town is the basis for the whole future of global urbanism. The research is conducted by using the methodology of hermeneutics.
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This text aims at a multi-dimensional reflection on Erich Fromm’s conception of the human being. Starting from Marxist-Freudian sources of the philosopher’s thought, the authors show the fundamental ideas underlying his version of psychoanalysis. Next, Fromm’s view of the human being as a social being is discussed, referring to the concepts of unproductive and productive orientations. Another important dimension of Fromm’s thought that is discussed is the reflection on the nature and functions of the symbolic language of the unconscious, which reveals to the human being both the best and the worst aspects of his or her personality. One of the most famous concepts of the American philosopher is also discussed — the distinction between the being mode and the having mode. The authors drawattention to the value Fromm placed on a life oriented towards the being mode. Finally, they remind us, following Fromm, that a human being turns towards himself in his or her dreams, going beyond all the schemes and concepts that bind his mind when he or she is awake. The understanding of oneself that comes from a deep reflection on the content and character of a dream can awaken in a person the recognition of previously unknown dimensions of his or her mind; from now on, he is not merely someone immersed in the reality of everyday life. Crossing the horizon of oneiric imagination, he or she becomes free, in the dream, and she experiences the freedom of being on waking.
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This article deals with Ibn Sīnā’s criticisms of Aristotle regarding what the place of God should be in the science of metaphysics. From Aristotle’s point of view, the existence of God is proved by the proof of motion in physics and is held as a subject matter in a science that comes after physics, which is metaphysics. According to him, metaphysics is the most sublime science because God is its subject matter. The most striking criticism against Aristotle’s conception of metaphysics was put forward by Ibn Sīnā. From Ibn Sīnā’s point of view, the most important problem encountered in Aristotle’s understanding of metaphysics is that ontology and theology are intertwined. According to him, God cannot be a subject matter in metaphysics, rather, proving the existence of God is the aim of metaphysics. The subject matter of metaphysics is being qua being, and its aim is to prove the Necessary Existent that is the principle of existence. Accordingly, for Ibn Sīnā, metaphysics is an ontological science in terms of its subject and a theological science in terms of its aim. This new conception of metaphysics, developed by Ibn Sīnā, had a profound effect not only on Islamic thought but also on Western philosophy. In a way, the ontotheological notes of Islamic and Western thought from the Middle Ages to the present have progressed through the metaphysical symphony composed by Ibn Sīnā.
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Martin Heideggerv. He studied theology, later philosophy. The most important work-1927-Being and Time. The author of the study returns to the question of being - which is the basic question of the whole of philosophy, pedagogy, anthropology and other related sciences. Fundamental ontology = the current philosophy took place in the forgetfulness of being before everything in some way is, was. The author points out that Heideger is interested in being the being himself, that he is. Being is the most general concept and therefore indefinable. We gradually explain this problem.
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The subject of this essay is that the lecture “What is metaphysics?” hides a key to the interpretation of Heideggerian philosophy, a key that makes it possible to advance with one more step in the understanding and definition of metaphysics and which consists in a characterization of nothingness, obtained through an explanation of its relationship with man, with the human being and with God. The text starts from the main question of Heideggerian philosophy, the one regarding the meaning of the being. The short step preceding the attempt to solve this problem is an analysis of the word “meaning”. Thus, the emphasis falls, rather than on the being, on the concept of meaning, which appears as sense, value, and purpose. An analysis of the meaning of the being cannot take place outside the horizon opened by these three fronts. Nothingness is understood as the (non)meaning of the being, and the real – albeit absurd – possibility of talking about it is explained by man’s drive towards a meaning that crushes him under the absurdity of nihilism because it does not overwhelm him with the ineffable brilliance of apophatism.
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