Metaphysics (PHIL10155) Course Guide 2020/21
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Comments on Sider's Four Dimensionalism
Sally Haslanger MIT Department of Linguistics and Philosophy [email protected] 12/30/03 Comments on Sider I. Introduction Congratulations to Ted on the APA Prize. Ted’s book Four Dimensionalism is an impressive piece of work, and it is an honor to be included in this session. The book is a paradigm of systematic work in analytic metaphysics. It demonstrates a comprehensive understanding of a variety of debates over time, persistence, material constitution, as well as a sensitivity to background issues concerning methodology in metaphysics. It is a significant accomplishment. I’ll start by giving a very brief summary of Sider’s position and will identify some points on which my own position differs from his. I’ll then raise four issues, viz., how to articulate the 3-dimensionalist view, the trade-offs between Ted’s stage view of persistence and endurance with respect to intrinsic properties, the endurantist’s response to the argument from vagueness, and finally more general questions about what’s at stake in the debate. I don’t believe that anything I say raises insurmountable problems for Sider’s view; and in fact, I’m sure he’s in a better position to defend his view more convincingly than I’m able to defend mine. However, there is plenty worth discussing further. Sider defends what he calls “four dimensionalism,” but we should start by being clear how he understands this position.1 He defines “four dimensionalism” as “an ontology of the material world according to which objects have temporal as well as spatial parts.” (xiii) So the thesis of four-dimensionalism Sider is interested in is a thesis about objects and their parts. -
Metaphysics Today and Tomorrow*
1 Metaphysics Today and Tomorrow* Raphaël Millière École normale supérieure, Paris – October 2011 Translated by Mark Ohm with the assistance of Leah Orth, Jon Cogburn, and Emily Beck Cogburn “By metaphysics, I do not mean those abstract considerations of certain imaginary properties, the principal use of which is to furnish the wherewithal for endless dispute to those who want to dispute. By this science I mean the general truths which can serve as principles for the particular sciences.” Malebranche Dialogues on Metaphysics and Religion 1. The interminable agony of metaphysics Throughout the twentieth century, numerous philosophers sounded the death knell of metaphysics. Ludwig Wittgenstein, Rudolf Carnap, Martin Heidegger, Gilbert Ryle, J. L. Austin, Jacques Derrida, Jürgen Habermas, Richard Rorty, and, henceforth, Hilary Putnam: a great many tutelary figures have extolled the rejection, the exceeding, the elimination, or the deconstruction of first philosophy. All these necrological chronicles do not have the same radiance, the same seriousness, nor the same motivations, but they all agree to dismiss the discipline, which in the past was considered “the queen of the sciences”, with a violence at times comparable to the prestige it commanded at the time of its impunity. Even today, certain philosophers hastily spread the tragic news with contempt for philosophical inquiry, as if its grave solemnity bestowed upon it some obviousness. Thus, Franco Volpi writes: ‘Grand metaphysics is dead!’ is the slogan which applies to the majority of contemporary philosophers, whether continentals or of analytic profession. They all treat metaphysics as a dead dog.1 In this way, the “path of modern thought” would declare itself vociferously “anti- metaphysical and finally post-metaphysical”. -
Feng Youlan's Interpretation of Western Philosophy
ASIANetwork Exchange | Fall 2014 | volume 22 | 1 Feng Youlan’s Interpretation of Western Philosophy: A Critical Examination from the Perspective of Metaphysical Methodology Derong Chen Abstract: This paper concentrates on Feng’s interpretation of Western philosophy from the perspective of metaphysical methodology and aims to display a limited observation of Feng’s interpretation of Western philosophy through the window of metaphysical methodology. Based on a brief review of the recent studies of Feng Youlan and Western philoso- phy, this paper analyzes the progress and insufficient aspects in current studies on this issue and particularly clarifies what are the metaphysics and metaphysical methods in the context of Feng Youlan’s philosophy. In clarifying Feng’s interpreta- tion of Western philosophy from the perspective of methodology, this paper further critically analyzes Feng’s positive metaphysical methods and negative metaphysical methods, and assumes that Feng’s negative metaphysical methods essentially is a kind of attitude towards metaphysics but neither a kind of metaphysics nor a kind of metaphysical methods. Instead of characterizing metaphysical methods as positive and negative as Feng did, this paper suggests an alternative division of metaphysical methods: direct and indirect methods of dealing with metaphysical issues. Keywords Feng Youlan; metaphysics; metaphysical methods; Western philosophy; negative metaphysics In the twentieth century, Feng Youlan was one of the Chinese intellectuals most deeply Derong Chen is a Sessional involved in the dialogue and interaction between Chinese and Western philosophies. In Lecturer II at the University of addition to studying Western philosophy at Columbia University, he systematically con- Toronto Mississauga. ducted research on Western philosophy, specifically the philosophy of life. -
Dificultades De Lectura De Textos Académicos Polifónicos En Inglés
Dificultades de lectura de textos académicos polifónicos en inglés como lengua extranjera para alumnos universitarios con un nivel básico de conocimientos de la lengua meta González, María Susana 2006 Tesis presentada con el fin de cumplimentar con los requisitos finales para la obtención del título Magister de la Universidad de Buenos Aires en Análisis del Discurso 1 T UULT,: -SiS ce FftC;; 2ODIC 2006 AgrjJ. Maestría en Análisis del Discurso Tesis de Maestría: Dificultades de lectura de textos académicos polifónicos en inglés como lengua extranjera para alumnos universitarios con un nivel básico de cónocimientos de la lengua meta Tesista: María Susana González Teléfono: 4943 5055 E- mail: sgonzalez(wamanLapcorg .UN1EsJ9;D 1)F. BUEN S MRES ACULTAI) hE FIIX)SO FíA Y LETRAS Direcciói, de Mibiiió:tetas Capítulo 1: Planteo del problema 1- Introducción al problema a. La relevancia del presente estudio deriva del hecho de que no ha habido trabajos de investigación de este tipo en los que los sujetos sean estudiantes con un nivel básico de conocimientos de inglés como lengua extranjera ya que los estudios generalmente se centran en los problemas de procesamiento que tienen los estudiantes extranjeros que poseen un nivel avanzado de conocimientos de la lengua meta y que cursan en universidades estadounidenses o inglesas. Partiendo de los estudios relacionados con la reconstrucción de los textos académicos en lengua materna, se avanzará sobre las dificultades de procesamiento de un texto en lengua extranjera. Las dificultades del procesamiento de textos académicos en lengua materna por parte de un rnmero importante de alumnos universitarios son conocidas y existen algunos trabajos sobre los problemas de reformulación de este tipo textual. -
The Philosophy of the Imagination in Vico and Malebranche
STRUMENTI PER LA DIDATTICA E LA RICERCA – 86 – Paolo Fabiani The Philosophy of the Imagination in Vico and Malebranche Translated and Edited by Giorgio Pinton Firenze University Press 2009 the philosophy of the imagination in Vico and male- branche / paolo Fabiani. – Firenze : Firenze university press, 2009. (strumenti per la didattica e la ricerca ; 86) http://digital.casalini.it/97864530680 isBn 978-88-6453-066-6 (print) isBn 978-88-6453-068-0 (online) immagine di copertina: © elenaray | dreamstime.com progetto grafico di alberto pizarro Fernández © 2009 Firenze university press università degli studi di Firenze Firenze university press Borgo albizi, 28, 50122 Firenze, italy http://www.fupress.com/ Printed in Italy “In memory of my mother ... to honor the courage of my father” Paolo Fabiani “This is more than my book, it also represents Giorgio Pinton’s interpretation of the imagi- nation in early modern philosophy. In several places of my work he felt obliged to simplify the arguments to easy the reading; he did it in agreement with me. In a few others, he substituted, with intelligence and without forcing, the structure of the original academic version in a differ- ent narrative organization of the contents. He has done a great job. It is an honor for me that the most important translator of Vico’s Latin Works into Eng- lish translated and edited my first philosophical essay. I heartly thank Giorgio Pinton, a true master of philosophy; Alexander Bertland, a very good scholar in Vico studies; and the editorial staff of FUP, expecially -
Hume and the Metaphysics of Agency
+XPHDQGWKH0HWDSK\VLFVRI$JHQF\ Joshua M. Wood Journal of the History of Philosophy, Volume 52, Number 1, January 2014, pp. 87-112 (Article) 3XEOLVKHGE\7KH-RKQV+RSNLQV8QLYHUVLW\3UHVV DOI: 10.1353/hph.2014.0013 For additional information about this article http://muse.jhu.edu/journals/hph/summary/v052/52.1.wood.html Access provided by Wellesley College Library (24 Mar 2015 17:53 GMT) Hume and the Metaphysics of Agency JOSHUA M. WOOD* Was it not Matter of every Day’s Experience, the moving of the Hand by a meer Volition, would be as strange a Thing as an Apparition. —Robert Bragge (1725)1 1 . introduction my topic is hume’s construal of the metaphysics of human agency. I take this to be distinct from, and ultimately to underlie, his discussions of free will and moral psychology. Therefore my concern in this paper, as I shall more often refer to it, is Hume’s “construal of the basic structure of human agency.” This construal includes two claims. The first holds that volition occurs independently of action. The second holds that, no matter how we look at it, the causal mechanism presumed to be operative in voluntary action remains incomprehensible. These two claims play a crucial role in a separate feature of Hume’s treatment of human agency. This is his “analysis of human agency,” or his assessment of what the basic structure of human agency means for our understanding of causation generally. Of particular interest is his argument that, given the truth of the above two claims, we cannot draw the concept of causal power from a consideration of voluntary action. -
Divine Omnipotence in Descartes' Philosophy
City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 6-2014 Divine Omnipotence In Descartes' Philosophy Alfredo Rodriguez Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/274 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] DIVINE OMNIPOTENCE IN DESCARTES’ PHILOSOPHY BY ALFREDO RODRIGUEZ A master's thesis submitted to the Graduate Faculty in Liberal Studies in partial fulfillment of the requirements for the degree of Master of Arts, The City University of New York 2014 © 2014 Alfredo Rodriguez All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Liberal Studies in satisfaction of the requirement for the degree of Master of Arts. Professor Douglas Lackey Date Thesis Adviser Professor Matthew K. Gold Date Executive Officer THE CITY UNIVERSITY OF NEW YORK iii Abstract Divine Omnipotence in Descartes’ Philosophy by Alfredo Rodriguez Adviser: Professor Douglas Lackey The present thesis explores various aspects of Rene Descartes’ doctrine of divine omnipotence within the context of his overall philosophy and with reference to his medieval heritage. This thesis shows that, contrary to his multiple and explicit statements that God’s power cannot be limited in any way, Descartes took a more nuanced position on divine omnipotence that incorporated aspects of the widely accepted medieval position that God’s goodness is a constraint on his power. -
Leibniz and the Foundations of Physics: the Later Years
Leibniz and the Foundations of Physics: The Later Years The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation McDonough, Jeffrey K. 2016. Leibniz and the Foundations of Physics: The Later Years. Philosophical Review 125, no. 1: 1–34. doi:10.1215/00318108-3321711. Published Version doi:10.1215/00318108-3321711 Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:30780190 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Open Access Policy Articles, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#OAP Leibniz and the Foundations of Physics: The Later Years Jeffrey K. McDonough 0. Introduction In the opening paragraphs of his now classic paper “Leibniz and the Foundations of Physics: The Middle Years,” Daniel Garber suggests that Leibniz must seem something of a paradox to contemporary readers (1985, 27). On the one hand, Leibniz is commonly held to have advanced a broadly idealist metaphysics according to which the world is ultimately grounded in mind-like monads whose properties are exhausted by their perceptions and appetites. On such a picture, physical bodies would seem to be nothing more than the perceptions or thoughts (or contents thereof) enjoyed by immaterial substances.1 On the other hand, it is generally recognized (if perhaps less clearly) that Leibniz was also a prominent physicist in his own day and that he saw his work in physics as supporting, and being supported by, his metaphysics.2 But how, in light of his idealism, could that be? How could Leibniz think that his pioneering work in physics might lend support to his idealist metaphysics, and conversely that his Earlier versions of this essay were presented to audiences at the Westfälische Wilhelms-Universität Münster, Yale University, Brown University, and Dartmouth College. -
David Lewis on Persistence1 Katherine Hawley University of St Andrews
David Lewis on Persistence1 Katherine Hawley University of St Andrews David Lewis takes a clear stance on persistence: Next, persistence through time. I take the view that nothing endures identically through time. (Except universals, if such there be; their loci would coincide with relations of qualitative match, would indeed constitute these relations, so they would commit no violations of Humean Supervenience.) Persisting particulars consist of temporal parts, united by various kinds of continuity. To the extent that the continuity is spatiotemporal and qualitative, of course it supervenes upon the arrangement of qualities. But the continuity that often matters most is causal continuity: the thing stays more or less the same because of the way its later temporal parts depend causally for their existence and character on the ones just before. So the spatiotemporal boundaries of persisting things, for example people, can supervene on the arrangement of qualities, provided that causation does. (Lewis, 1986b, xiii) To persist is to exist at more than one time, to transcend the momentary. How do things achieve this? We might answer with talk of thermodynamic stability, molecular bonds, photosynthesis, the porcupine’s spines, German manufacturing standards, legal protection of ancient monuments, or the uncanny ability of children to extract care from their parents. In Lewis’s terms, such answers explain the existence of spatiotemporal and qualitative continuities over time in causal terms, by reference either to the causal mechanisms which directly underpin such continuities, or to their preconditions and external circumstances. Explanations may differ according to the kind of object in question: German washing machines and yew trees are both long- lasting, relative to other types of appliance or tree respectively, but the reasons for their longevity are quite different. -
Nietzsche: Metaphysician
Old Dominion University ODU Digital Commons Philosophy Faculty Publications Philosophy & Religious Studies 2021 Nietzsche: Metaphysician Justin Remhof Old Dominion University, [email protected] Follow this and additional works at: https://digitalcommons.odu.edu/philosophy_fac_pubs Part of the Continental Philosophy Commons, and the Metaphysics Commons Original Publication Citation Remhof, J. (2021). Nietzsche: Metaphysician. Journal of the American Philosophical Association, 7(1), 117-132. https://doi.org/10.1017/apa.2019.42 This Article is brought to you for free and open access by the Philosophy & Religious Studies at ODU Digital Commons. It has been accepted for inclusion in Philosophy Faculty Publications by an authorized administrator of ODU Digital Commons. For more information, please contact [email protected]. Nietzsche: Metaphysician Justin Remhof Old Dominion University [email protected] Journal of the American Philosophical Association, forthcoming Abstract: Perhaps the most fundamental disagreement concerning Nietzsche’s view of metaphysics is that some commentators believe Nietzsche has a positive, systematic metaphysical project, and others deny this. Those who deny it hold that Nietzsche believes metaphysics has a special problem, that is, a distinctively problematic feature which distinguishes metaphysics from other areas of philosophy. In this paper, I investigate important features of Nietzsche’s metametaphysics in order to argue that Nietzsche does not, in fact, think metaphysics has a special problem. The result is that, against a longstanding view held in the literature, we should be reading Nietzsche as a metaphysician. Keywords: History of philosophy, Nietzsche, metaphysics, metametaphysics, methodology Interpreters have long disagreed about how to approach Nietzsche’s view of metaphysics. Perhaps the most fundamental disagreement is this: some commentators believe Nietzsche has a positive, systematic metaphysical project, and others deny this. -
RENÉ DESCARTES (1596-1650) Author: (W.W.; X.) = William Wallace (1844-1897) Encyclopedia Britannica (New York 1911) Vol
RENÉ DESCARTES (1596-1650) Author: (W.W.; X.) = William Wallace (1844-1897) Encyclopedia Britannica (New York 1911) vol. 8: 79-90. Electronic Text edited, modernized & paginated by Dr Robert A. Hatch© DESCARTES, RENÉ (1596-1650), French philosopher, was born at La Haye, in Touraine, midway between Tours and Poitiers, on the 31st of March 1596, and died at Stockholm on the 11th of February 1650. The house where he was born is still shown, and a métairie about 3 miles off retains the name of Les Cartes. His family on both sides was of Poitevin descent. Joachim Descartes, his father, having purchased a commission as counsellor in the parlement of Rennes, introduced the family into that demi-noblesse of the robe which, between the bourgeoisie and the high nobility, maintained a lofty rank in French society. He had three children, a son who afterwards succeeded to his father in the parlement, a daughter who married a M. du Crevis, and René, after whose birth the mother died. Descartes, known as Du Perron, from a small estate destined for his inheritance, soon showed an inquisitive mind. From 1604 to 1612 he studied at the school of La Flèche, which Henry IV. had lately founded and endowed for the Jesuits. He enjoyed exceptional privileges; his feeble health excused him from the morning duties, and thus early he acquired the habit of reflection in bed, which clung to him throughout life. Even then he had begun to distrust the authority of tradition and his teachers. Two years before he left school he was selected as one of the twenty-four who went forth to receive the heart of Henry IV. -
Truth and Truthmaking in 17Th-Century Scholasticism
Truth and Truthmaking in 17th-Century Scholasticism by Brian Embry A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Philosophy University of Toronto © Copyright by Brian Embry 2015 Truth and Truthmaking in 17th-Century Scholasticism Brian Embry Doctor of Philosophy Department of Philosophy University of Toronto 2015 Abstract Some propositions are true and others are false. What explains this difference? Some philosophers have recently defended the view that a proposition is true because there is an entity, its truthmaker, that makes it true. Call this the ‘truthmaker principle’. The truthmaker principle is controversial, occasioning the rise of a large contemporary debate about the nature of truthmaking and truthmakers. What has gone largely unnoticed is that scholastics of the early modern period also had the notion of a truthmaker [verificativum], and this notion is at the center of early modern scholastic disputes about the ontological status of negative entities, the past and future, and uninstantiated essences. My project is to explain how early modern scholastics conceive of truthmaking and to show how they use the notion of a truthmaker to regiment ontological enquiry. I argue that the notion of a truthmaker is born of a certain conception of truth according to which truth is a mereological sum of a true mental sentence and its intentional object. This view entails the truthmaker principle and is responsible for some surprising metaphysical views. For example, it leads many early modern scholastics to posit irreducible negative entities as truthmakers for negative truths, giving rise to an extensive literature on the nature of negative entities.