Teleological Functionalist Naturalism – As the Type of Rationality
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1 Unit 1 Metaphysical Method of Aristotle and Aquinas
UNIT 1 METAPHYSICAL METHOD OF ARISTOTLE AND AQUINAS Contents 1.0 Objectives 1.1 Introduction 1.2 Aristotelian Method of Metaphysics 1.3 Metaphysical Method of St Thomas Aquinas 1.4 Metaphysics and Epistemology 1.5 Let us Sum up 1.6 Key Words 1.7 Further Readings and References 1.8 Answers to Check Your Progress 1.0 OBJECTIVES Aristotle’s thirst for knowledge pushes him beyond the phenomenal world. He does not just contemplate on them but arrives at them through causes. At the beginning of metaphysics which he called ‘first philosophy’ Aristotle had raised the problem of knowledge and wisdom. Aquinas devoted much of his thought to the question ‘what does it mean to be’? Many Thomists think that his greatest philosophical ability was shown in the area of metaphysics. In this Unit you are expected to understand: • The metaphysical method of Aristotle • The metaphysical method of Aquinas • The inseparable relation between metaphysics and epistemology 1.1 INTRODUCTION 1 The term metaphysics is not of Aristotle, it was of his disciple Andronicus of Rhodes (40 BC) who edited his works. The texts on ‘first philosophy’ were grouped after those of physics and were called meta ta physika. Aristotle defines metaphysics or first philosophy as “a science which investigates being as being”. It is the science that studies being as being. Other sciences touch only a portion of the things. They touch on a particular sphere of being and analyse the attributes of being in that particular sphere. Metaphysics, on the contrary, considers being as such, entity as such in the universal manner and in its highest and most general determinations, thus seeking the ultimate causes. -
God As Both Ideal and Real Being in the Aristotelian Metaphysics
God As Both Ideal and Real Being In the Aristotelian Metaphysics Martin J. Henn St. Mary College Aristotle asserts in Metaphysics r, 1003a21ff. that "there exists a science which theorizes on Being insofar as Being, and on those attributes which belong to it in virtue of its own nature."' In order that we may discover the nature of Being Aristotle tells us that we must first recognize that the term "Being" is spoken in many ways, but always in relation to a certain unitary nature, and not homonymously (cf. Met. r, 1003a33-4). Beings share the same name "eovta," yet they are not homonyms, for their Being is one and the same, not manifold and diverse. Nor are beings synonyms, for synonymy is sameness of name among things belonging to the same genus (as, say, a man and an ox are both called "animal"), and Being is no genus. Furthermore, synonyms are things sharing a common intrinsic nature. But things are called "beings" precisely because they share a common relation to some one extrinsic nature. Thus, beings are neither homonyms nor synonyms, yet their core essence, i.e. their Being as such, is one and the same. Thus, the unitary Being of beings must rest in some unifying nature extrinsic to their respective specific essences. Aristotle's dialectical investigations into Being eventually lead us to this extrinsic nature in Book A, i.e. to God, the primary Essence beyond all specific essences. In the pre-lambda books of the Metaphysics, however, this extrinsic nature remains very much up for grabs. -
Philosophy of Science and Philosophy of Chemistry
Philosophy of Science and Philosophy of Chemistry Jaap van Brakel Abstract: In this paper I assess the relation between philosophy of chemistry and (general) philosophy of science, focusing on those themes in the philoso- phy of chemistry that may bring about major revisions or extensions of cur- rent philosophy of science. Three themes can claim to make a unique contri- bution to philosophy of science: first, the variety of materials in the (natural and artificial) world; second, extending the world by making new stuff; and, third, specific features of the relations between chemistry and physics. Keywords : philosophy of science, philosophy of chemistry, interdiscourse relations, making stuff, variety of substances . 1. Introduction Chemistry is unique and distinguishes itself from all other sciences, with respect to three broad issues: • A (variety of) stuff perspective, requiring conceptual analysis of the notion of stuff or material (Sections 4 and 5). • A making stuff perspective: the transformation of stuff by chemical reaction or phase transition (Section 6). • The pivotal role of the relations between chemistry and physics in connection with the question how everything fits together (Section 7). All themes in the philosophy of chemistry can be classified in one of these three clusters or make contributions to general philosophy of science that, as yet , are not particularly different from similar contributions from other sci- ences (Section 3). I do not exclude the possibility of there being more than three clusters of philosophical issues unique to philosophy of chemistry, but I am not aware of any as yet. Moreover, highlighting the issues discussed in Sections 5-7 does not mean that issues reviewed in Section 3 are less im- portant in revising the philosophy of science. -
Ghost of Isaac Newton Vandalizes Rival's Wikipedia
HARVARD SATYRICAL PRESS ISSUE 17 - SPRING 2009 SCIENCE AND TECHNOLOGY Ghost of Isaac Newton Vandalizes Rival’s Wikipedia Article THE INTERNETS — One of the greatest academic rivalries of Additional text edits made to both the English and Latin all time, long thought ended, has been reignited as the ghost Wikipedia articles on Leibniz by TrinityLad43 include: of British natural philosopher Sir Isaac Newton (1643-1727) has somehow gained access to the internet and made several 1. Replacing all mentions of the title of Leibniz’s book unfavorable edits to the Wikipedia entry of his German “Theodicy” with “The Idiocy”. contemporary Gottfried Wilhelm Leibniz (1646-1716). 2. Adding “[citationem necitatae]” after almost every According to the Wikipedia archive dated 7 sentence related to Leibniz’s March, while they were alive, Newton and work on calculus. Leibniz disputed over scientific matters 3. Changing “List of Publications” to like whether Leibniz’s calculus was “List of Plagiarizations”. discovered independently of Newton’s, the meaning of the theory of universal 4. Replacing “mathematician” with gravitation, and the philosophical tenet “imbecilic wretch” and “philosopher” of hylozoism. According to the Wikipedia with “addle-pated bvffoon”. archive dated 16 March, their dispute centered largely around Leibniz’s body 5. Adding an entire section on lewd odor, his sexual impotence, and whether jokes about Leibniz’s mother, he would have been better described supposedly popular during the 1710s. as a “pompous horfe’s ass” or a “right pompous horfe’s ass”. TrinityLad43’s only other edits have involved augmenting the article The distinctive changes were not noticed “Isaac Newton in Popular Culture”, until after they had been copied and and adding details on the care and pasted into 2,783 high school physics grooming of Powdered Wigs, essays throughout the world. -
Kant's Critique of Judgment and the Scientific Investigation of Matter
Kant’s Critique of Judgment and the Scientific Investigation of Matter Daniel Rothbart, Irmgard Scherer Abstract: Kant’s theory of judgment establishes the conceptual framework for understanding the subtle relationships between the experimental scientist, the modern instrument, and nature’s atomic particles. The principle of purposive- ness which governs judgment has also a role in implicitly guiding modern experimental science. In Part 1 we explore Kant’s philosophy of science as he shows how knowledge of material nature and unobservable entities is possible. In Part 2 we examine the way in which Kant’s treatment of judgment, with its operating principle of purposiveness, enters into his critical project and under- lies the possibility of rational science. In Part 3 we show that the centrality given to judgment in Kant’s conception of science provides philosophical in- sight into the investigation of atomic substances in modern chemistry. Keywords : Kant , judgment , purposiveness , experimentation , investigation of matter . Introduction Kant’s philosophy of science centers on the problem of how it is possible to acquire genuine knowledge of unobservable entities, such as atoms and molecules. “What and how much can the understanding and reason know apart from all experience?” ( CPuR , Axvii). This raises the question of the role of experiments in the knowability ( Erkennbarkeit ) and the experientiality (Erfahrbarkeit ) of nature. Kant’s insights into the character of scientific experimentation are not given the hearing they deserve. We argue that Kant’s theory of judgment establishes the conceptual framework for understanding the subtle inter- actions between the experimental chemist, the modern chemical instrument, and molecular substance. -
Summa Theologiae with Reference to Contemporary Psychological Studies
Concept of Happiness in Summa Theologiae with Reference to Contemporary Psychological Studies Von der Fakultät für Geisteswissenschaften der Universität Duisburg-Essen zur Erlangung des akademischen Grades Doktor der Philosophie (Dr. phil.) genehmigte Dissertation von Jaison Ambadan Chacko Ambadan aus Areekamala, Kerala, Indien Erster Gutachter: Prof. Dr. Ralf Miggelbrink Zweiter Gutachter : Prof. Dr. Markus Tiwald Vorsitzender des Prüfungsausschusses: Prof. Dr. Neil Roughley Tag der Disputation: 02.07.2018 1 Concept of Happiness in Summa Theologiae with Reference to Contemporary Psychological Studies General Introduction 6 Chapter I The Ethical Perspective of Happiness in Aquinas´s Concept of Human Acts Introduction 27 1. Human Acts 31 1.1 Voluntary 52 1.2 Involuntary 53 1.3 Circumstances 54 1.3.1 Nature of Circumstance 55 1.3.2 Role Circumstances in Moral Evaluation 56 1.4 Cognitive Participation 57 1.4.1 Three Acts of the Speculative Intellect 58 1.4.2 Three Acts of the Practical Intellect 60 1.5 The Will 62 1.5.1 Cause of the Movement of the Will 62 1.5.2 Manner in which the Will Moves 63 1.5.3 Characteristics of the Act of the Will 64 1.5.3.1 Enjoyment 65 1.5.3.2 Intention 65 1.5.3.3 Choice 67 1.5.3.4 Counsel 68 1.5.3.5 Consent 68 1.5.3.6 Use 69 1.6 Human Acts Commanded by the Will 70 1.6.1 Good and Evil in Human Acts 71 1.6.2 Goodness and Malice in Human Acts 72 1.6.3 Impact of the Interior Act 75 1.6.4 Impact of the External Act 76 1.6.5 Impact of Disposition 77 Conclusion 79 2 Chapter II Thomas Aquinas´s Cognition of Passion and Happiness Introduction 82 2. -
SOCRATES in the CLASSROOM Rationales and Effects of Philosophizing with Children Ann S
SOCRATES IN THE CLASSROOM Rationales and Effects of Philosophizing with Children Ann S. Pihlgren Socrates in the Classroom Rationales and Effects of Philosophizing with Children Ann S. Pihlgren Stockholm University ©Ann S. Pihlgren, Stockholm 2008 Cover: Björn S. Eriksson ISSN 1104-1625-146 ISBN (978-91-7155-598-4) Printed in Sweden by Elanders Sverige AB Distributor: Stockholm University, Department of Education To Kjell with love and gratitude. Contents Contents ........................................................................................................ vii Preface ............................................................................................................ 1 1 Introduction ............................................................................................ 3 1.1 Philosophizing and teaching ethics ..................................................................... 4 1.2 Some guidance for the reader ............................................................................ 5 1.3 Considerations ................................................................................................... 8 2 Research Goals and Design .................................................................. 9 2.1 Classroom interaction ......................................................................................... 9 2.2 Studying Socratic interaction ............................................................................ 10 2.3 Research questions ......................................................................................... -
Jewish Averroists Between Two Expulsions (1306-1492): from Conflict to Reconciliation
JEWISH AVERROISTS BETWEEN TWO EXPULSIONS (1306-1492): FROM CONFLICT TO RECONCILIATION Basem Mahmud Freie Universität Berlin ABSTRACT This article investigates the intellectual production of Jewish authors influenced by Averroes in the 14th and 15th Centuries in northern Spain and southern France. The primary objective is to determine the main features of Jewish Averroism in this period, and to understand it within its socio-historical context. The outcomes suggest that there was a relationship between the new social and political trends toward democratization and reconciliation in the heart of Jewish communities on one hand, and the growing interest in Averroes’ original works on the other. Original here means the works that are not commentaries or summaries of other works. Key words: Aristotelianism, Averroes, Averroism, Jewish philosophy, Kabbalah, Maimonides, Scripture. INTRODUCTION «There is nothing worse in social government than a policy that makes one single society into several, just as there is no greater good in communities than a policy that joins and unifies» (Averroes)1 The 14th Century was a very difficult time for Jewish communities in northern Spain and southern France, they faced great threats from outside as well as significant domestic division. The domestic conflict emerged not only because of religious and philosophical issues, but also due to economic and social matters related to the distribution of wealth and power within Jewish communities.2 In addition, these communities lived in delicate conditions due to threats from the Christians. This situation also had an effect on demographics. Since the last years of 13th Century, the Jewish community started to encounter sizeable obstacles in its demographic development.3 Under these conditions, Hebraic Averroism continued its development which had begun in XIII century. -
WISDOM (Tlwma) and Pffllosophy (FALSAFA)
WISDOM (tLWMA) AND PfflLOSOPHY (FALSAFA) IN ISLAMIC THOUGHT (as a framework for inquiry) By: Mehmet ONAL This thcsis is submitted ror the Doctor of Philosophy at the University of Wales - Lampeter 1998 b"9tr In this study the following two hypothesisare researched: 1. "WisdotW' is the fundamental aspect of Islamic thought on which Islamic civilisation was established through Islamic law (,Sharfa), theology (Ldi-M), philosophy (falsafq) and mysticism (Surism). 2. "Due to the first hypothesis Islamic philosophy is not only a commentary on the Greek philosophy or a new form of Ncoplatonism but a native Islamic wisdom understandingon the form of theoretical study". The present thesis consists of ten chaptersdealing with the concept of practical wisdom (Pikmq) and theoretical wisdom (philosophy or falsafa). At the end there arc a gcncral conclusion,glossary and bibliography. In the introduction (Chapter One) the definition of wisdom and philosophy is establishedas a conceptualground for the above two hypothesis. In the following chapter (Chapter Two) I focused on the historical background of these two concepts by giving a brief history of ancient wisdom and Greek philosophy as sourcesof Islamic thought. In the following two chapters (Chapter Three and Four) I tried to bring out a possibledefinition of Islamic wisdom in the Qur'5n and Sunna on which Islamic jurisprudence (fiqh), theology (A-alim), philosophy (falsafq) and mysticism (Sufism) consistedof. As a result of the above conceptual approaching,I tried to reach a new definition for wisdom (PiLma) as a method that helps in the establishmentof a new Islamic way of life and civilisation for our life. -
MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES to MODERN PSYCHOLOGY Dissertation Submitted to the College of Arts and Sciences Of
MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Matthew Glen Minix UNIVERSITY OF DAYTON Dayton, Ohio December 2016 MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew G. APPROVED BY: _____________________________________ Sandra A. Yocum, Ph.D. Dissertation Director _____________________________________ William L. Portier, Ph.D. Dissertation Reader. _____________________________________ Anthony Burke Smith, Ph.D. Dissertation Reader _____________________________________ John A. Inglis, Ph.D. Dissertation Reader _____________________________________ Jack J. Bauer, Ph.D. _____________________________________ Daniel Speed Thompson, Ph.D. Chair, Department of Religious Studies ii © Copyright by Matthew Glen Minix All rights reserved 2016 iii ABSTRACT MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew Glen University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation considers a spectrum of five distinct approaches that mid-twentieth century neo-Thomist Catholic thinkers utilized when engaging with the tradition of modern scientific psychology: a critical approach, a reformulation approach, a synthetic approach, a particular [Jungian] approach, and a personalist approach. This work argues that mid-twentieth century neo-Thomists were essentially united in their concerns about the metaphysical principles of many modern psychologists as well as in their worries that these same modern psychologists had a tendency to overlook the transcendent dimension of human existence. This work shows that the first four neo-Thomist thinkers failed to bring the traditions of neo-Thomism and modern psychology together to the extent that they suggested purely theoretical ways of reconciling them. -
Kenneth Hamilton
Kenneth Hamilton THE FALSE GLITTER OF THE GOLDEN MEAN A cYNICAL OPINION holds that the great thinkers of the past had but one thing in common-their thoughts were wrong. It may be more nearly true to say that all great thinkers tend to encourage wrong thinking in us. For we are inclined to take over the phrases they have made famous, imagining that we have been given magic formulae to solve our problems without having to do any thinking ourselves. A case in point is Aristotle's doctrine of the Mean. This doctrine has a certain cogency in the context of classical ethics: that, and no more than that. Yet today it is often lifted out of its context and put forward as a general principle both simple and authoritative. The Good (it is urged) stands in a middle place; and therefore any~ thing which can be shown to occupy a middle place must be a Good Thing. Obviously, Aristotle cannot be blamed for later distortions of his doctrine. And the doctrine of the Mean was not entirely his invention. Tracing virtue to a "middle way" between extremes was almost a habit of the Greeks, as we learn from Plato, who tells us of the inscription "Nothing in excess" in the temple at Delphi. Nevertheless, Aristotle's account of the Mean in the Nichomachean Ethics is de cisive in the history of this particular tradition. The person who "loves well the Golden Mean" (the phrase is from Horace) may not have the Ethics directly in mind, but the argument of that treatise will lie at the back of what he believes. -
Aristotle on Perception
Aristotle on Perception Aristotle spends a great deal of time in DA discussing the topic of sense-perception. But what is his theory of perception? In is surprisingly difficult to get clear on exactly what it is. He begins his discussion of perception in II.5 by saying that perception: a. “occurs in being moved and affected.” b. “seems to be a type of alteration.” c. is a process in which “like is affected by like.” Much of his subsequent discussion is on the physics and physiology of perception: a. Each sense has a sense-organ. b. Each sense has a medium (e.g., air, water). c. Each sense has its own proper objects (of sight, color; of hearing, sound). d. The proper object of a sense is a qualification of an external object. E.g., the color (red) we perceive is a quality of some individual body (a tomato). e. Perception is (or involves) a causal process leading from the external object through the medium to the sense-organ, and ultimately to the “primary” sense- organ in the heart. f. This process is one in which the sensible quality of the external object (e.g., its color) is transferred to the sense-organ of the perceiver. (For details on this process, see the II.7 discussion of sight as the transmission of color from the object of perception through the intervening medium—water or air—to the eye.) Qualification: Perception is not an alteration All of this makes it seem as if Aristotle thinks of perception as a physiological process.