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Gud och vardagsspråket : En religionsfilosofisk förutsättningsanalys / God and Everyday Language : An Analysis of Presuppositions in Philosophy of ReligionFromm Wikström, Linda January 2010 (has links)
The main purpose of this dissertation is to answer the question of how one can understand the fact that we mean very different things when we say that God exists and when we say that chairs, mountains and trees exist, and that it is still a matter of existence. On the one hand it seems that we talk about the same thing when we say that something exists, irrespective of what it is, on the other hand it seems to be a question of very different things depending on what it is we are talking about as existing. This dissertation seeks to give an understanding of the relation between the concept of truth and the concept of reality. The conclusion is not only that we presuppose these concepts in everything we do, say, believe and think, but that we presuppose a specific understanding of these concepts, namely a concept of objective truth and a concept of an external and mind independent reality. In this dissertation it is also argued that our use of these concepts and that we use them in everything we do – that they are as basic as they are – says something about how it is, about reality. The use of these concepts does not only say something of what we conceptually presuppose but it also says something about what we assume in relation to reality. The conceptual aspect, in this way, has consequences ontologi.
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En verkligt overklig Gud : om sambandet mellan non-realism och religiös pluralismÅhlfeldt, Lina January 2015 (has links)
In this essay I examine the relation between religious non-realism and religious pluralism. Religious pluralism is celebrated by it's adherents, to be benevolent and tolerant towards other religions truth claims and practices. Religious non-realism is also, by its adherents, praised for its including way to look upon truth claims and differing opinions about reality. When it comes to questions like what there is and what is not, does God exist or does he not etc. the religious non-realist is prone to less dogmatism and definite answers than metaphysical realists. Or at least so does the non-realists themselves like to think. What I examine in this essay is whether religious non-realism pragmatically implies religious pluralism, or if a non-realist judiciously can dismiss religious pluralism and instead adopt a form of confessional view of a specifik religion. Religious exclusivism, like the one Alvin Plantinga defends, rejects the possibility of x being both true and false. If a religious claim is taken to be true then incompatible claims have to be considered false according to this view. This fits poorly whith religious non-realism since the latter does not embrace a correspondance theory of truth. Religious pluralism is strongly criticized, among others for leaving “God” or other religious entities empty and whithout characteristics or content. This, because if God is litterally indescribable and unreachable, we would have no reason to believe that God has the chatacteristics we think he has. If religious pluralism cannot answer to the criticism, and if non-realism can not help pluralism evade the problems, then we are in need of a religious inclusivism that does not depend on metaphysical realism. I propose, what I have called, a pragmatic non-realistic inclusivism as an answer to the problem. This is a non-realistic theory that evades metaphysical realism and reductionism of religion, but nevertheless can prefere one religion before others. Not because one religion is concidered to have metaphysical and objective truth while others do not, but because one could prefere a specific religious language and consider that religion to be the most adequate response to human life
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Art Education and the Energy Dynamics of CreativityHorn, Carin E. 12 1900 (has links)
The energy dynamics of creativity are the metaphysical foundations upon which the theory of holistic aesthetics was built. Traditional inquiry into creativity has been concerned with the isolated issues of either the process, technique, product, creator, or environment in which creation occurs. The aesthetics presented herein provide the art educator with an alternate approach and attitude.
The absolute presupposition from which the theory develops states that "there is naught but energy, for God is life." The resulting model which incorporates the rationale of the physics of light is designed to illustrate relationships between the creator and the energies of creativity. Educational applications and significance of the model are described in terms of light and color; these practical implications lend themselves to empirical testing.
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Le Tragique dans l'oeuvre d' Eugène Ionesco / The Tragic in Eugene Ionesco's workBassène, Ignace 15 February 2014 (has links)
Si d'aucuns pensent que la tragédie est morte, le tragique quant à lui reste une catégorie théâtrale toujours actuelle. Chez Eugène Ionesco, dramaturge de la deuxième moitié du XXe siècle, nous retrouvons le sens du tragique dans ses oeuvres même si celui-ci diffère de l'époque antique. Le tragique ionescien s'inspire sur une vision du monde fondamentalement absurde. Ainsi, à l'instar de ses contemporains comme Samuel Beckett par exemple, Eugène Ionesco propose un tragique humble (cf. Jeux de massacre : tragique = absence d'issue), un tragique politique à la mesure des bouleversements du siècle (cf. Rhinocéros, Le Roi se meurt, Macbett, etc.). A la place des héros combattants, on a chez Ionesco des fantoches qui gesticulent, des objets qui prolifèrent (cf. Les Chaises) ; un langage humain qui est mis en cause (cf. La Cantatrice chauve « tragédie du langage »). Le théâtre d'Eugène Ionesco naît plutôt de la crise de l'humanisme. / If some people think that the tragedy died, the tragic as for him rest an always current theatrical category. At Eugène Ionesco, playwright of the second half of the XXth century, we find the sense (direction) of the tragic in its works even if this one differs from the antique time (period).The ionescien tragic is inspired on a vision of the world fundamentally absurd. So, following the example of his contemporaries as Samuel Beckett for example, Eugène Ionesco proposes a tragic humble (cf. Games (sets) of massacre: tragic = absence of outcome (exit)), a tragic political in the measure of the upheavals of the century (cf. Rhinoceros, King is dying, Macbett, etc.). On the place (square) of the heroes fighters, we have at Ionesco the marionettes which gesture, objects which proliferate (cf. Chairs); a human language which is questioned (implicated) (cf. The bald Opera singer "tragedy of the language"). The theater of Eugène Ionesco arises rather from the crisis of the humanism.
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[en] NIETZSCHENULLS GENEALOGY: REASON AND VIOLENCE / [pt] A GENEALOGIA DE NIETZSCHE: RAZÃO E VIOLÊNCIAANITA TANDETA MATTOS 06 March 2007 (has links)
[pt] Partindo do lugar reservado à interpretação no método
genealógico de
Nietzsche, o presente mostra que a genealogia, por ouvir o
silêncio inerente às
produções culturais, por se ater àquilo que as construções
silenciam enquanto são
produzidas e preservadas, necessariamente aborda a
violência velada por tais
empreendimentos. Há um excesso de violência no
desenvolvimento da cultura
metafísica, proporcional à quantidade existente de
mecanismos de encobrimento
dessa violência. O esclarecimento genealógico das
violências recusadas indica a
aposta de Nietzsche no alargamento da razão, cuja direção
implica na redução da
violência e em novos destinos para o mal-estar sentido
pela consciência moral. / [en] Starting with the examination of the place reserved for
the interpretation in
the Nietzsche´s genealogical method, this work shows that
genealogy, by listening
the silence inherent to cultural productions, necessarely
broaches the violence
covered by such undertakings.There is an excess of
violence in the development
of the metaphysical culture, proportional to the quantity
of existing mechanisms
for concealing this violence. The revelation of these
hidden violences through
genealogical method indicated Nietzsche´s bet on the
expantion of reason, whose
consequences are the reduction of the same violence and
the cration of new
destinies for the discomfort felt by the moral
conciousness.
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La nada poética : mística y vacío en la estética contemporánea : Cajas Metafísicas de Jorge Oteiza : Tres lecciones de tinieblas de José Ángel Valente / Le néant poétique : mysticisme et vide dans l'esthétique contemporaine : Cajas Metafísicas de Jorge Oteiza : Tres lecciones de tinieblas de José Ángel Valente / The poetic void : mysticisme and emptiness in the contemporary aesthetics : Cajas Metafísicas de Jorge Oteiza : Tres lecciones de tinieblas de José Ángel ValentePueyo, Javier 03 May 2019 (has links)
L'abstraction, la fragmentation et d'autres modes de destruction de l'image ou du discours ont caractérisé l'art de la deuxième moitié du XX siècle. L'absence d'éléments narratifs ou référentiels dans les oeuvres de cette période indique une vide de signification qui, en même temps, est expression ou manifestation du sacré. Cette recherche établit les liens entre la radicalité de ces propositions et l'expérience mystique ou l'expérience du néant. Dans ce but, nous avons analysé "Boîtes métaphysiques", de Jorge Oteiza, et "Trois leçons de ténèbres", de José Ángel Valente. / Abstraction, fragmentation, and other ways of image or speech destruction have characterized the art of the second half of the 20th century. The absence of narrative or referential elements in the artworks of this period points to a condition of absolute emptiness of meaning, which, in turn, constitutes the expression or manifestation of the sacred. This investigation is aimed at establishing links between these radical artworks (o, is prefieres, between the radicalness of these artworks) and mystic experience. To that end, I have analyzed two important works of 20th century art, namely, “Metaphysical Boxes” by the Basque sculptor Jorge Oteiza and “Three Lessons of Darkness” by the Galician poet José Ángel Valente.
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[en] THE INFINITE JUDGMENTS: THEIR FUNCTION AND THEIR NATURE - SOME ASPECTS OF THE PREDICATIVE NEGATION IN THE CRITIQUE OF PURE REASON / [pt] FUNÇÃO E NATUREZA DOS JUÍZOS INFINITOS: ASPECTOS DA NEGAÇÃO PREDICATIVA NA CRÍTICA DA RAZÃO PURAFABIO FRANCOIS MENDONCA DA FONSECA 03 March 2008 (has links)
[pt] O trabalho se destina a elucidar os motivos pelos quais
Kant postula, na
Crítica da Razão Pura, a tese de que os juízos infinitos
da forma S é não-P não se
reduzem aos afirmativos da forma S é P e nem aos negativos
da forma S não é
P. A distinção não parece se sustentar na abordagem
extensional que é própria da
Lógica Geral, uma vez que a equivalência entre juízos
infinitos e negativos se revela
incontornável. O método adotado segue as advertências
dadas pelo próprio Kant e
consiste em localizar algum passo da argumentação
desenvolvida na Dialética
Transcendental onde esta forma judicativa desempenhe um
papel exclusivo e
imprescindível. Duas hipóteses são examinadas. A primeira
é que os juízos infinitos
têm papel essencial na formulação e na solução da Primeira
Antinomia da Razão
Pura. A segunda é que têm função na formulação do
Princípio da Determinação
Completa, o qual é suscitado a pretexto de se elucidar o
Ideal Transcendental da
Razão Pura. Esta segunda hipótese se mostrará de fato a
solução do nosso
problema, mas terá repercussões sérias na interpretação de
toda Crítica da Razão
Pura, sobretudo ao pressupor um aspecto intensional da
predicação que, no geral,
tem sido desconsiderado e, por vezes, até mesmo recusado
pelo comentário da
filosofia de Kant. / [en] The task of this work is explaining why Kant claims in
Critique of Pure
Reason that infinite judgments of the form S is not-P are
not reducible to the
affirmative ones of the form S is P nor to the negative
ones of the form S is not
P The distinction does not seem justifiable in the
extensional approach that is
proper of General Logic, since the equivalence between
infinite and negative
judgments ends up to be inevitable. We adopt a method that
is suggested by Kant s
advices, which consists in looking for some moment in the
discussion of
Transcendental Dialectic where this form of judgment plays
an exclusive and
indispensable role. Two hypotheses are examined. The first
one is that infinite
judgments have an essential role in the formulation and in
the solution of the First
Antinomy of Pure Reason. The second one is that they have
function in the
formulation of the Principle of Complete Determination,
which is mentioned in
order to explain the Transcendental Ideal of Pure Reason.
Actually, this second
hypothesis will show up as the solution for our problem,
but also will have strong
repercussions at the interpretation of the whole Critique
of Pure Reason, especially
for presupposing an intensional aspect of predication that
generally has been ignored
and sometimes denied by Kantian philosophy s commentators.
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[en] UNJUSTIFIABLE MYSTERY: THE PROBLEM OF EVIL AND THE FAILURE OF THEODICY / [pt] INJUSTIFICÁVEL MISTÉRIO: O PROBLEMA DO MAL E O FRACASSO DAS TEODICÉIASFABIO DOS SANTOS CREDER LOPES 09 August 2006 (has links)
[pt] Esse ensaio se pretende um simples esboço de análise
crítica da idéia de Deus
como tentativa de resposta metafísica e religiosa ao
problema do sentido, assim como
de certos argumentos em defesa dessa idéia. - Mas
pretende, sobretudo, investigar o
fracasso das teodicéias em dar conta do problema do mal. / [en] This essay intends to be a mere effort of critical
analysis of the idea of God as
an attempt to give a metaphysical and a religious answer
to the problem of the sense,
as well of certain arguments in defense of this idea. -
But mainly this essay intends to
investigate the failure of the theodicy in finding a
solution to the problem of evil.
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Jorden är platt : Sjukdom i samtida litteratur / The earth is flat : Depictions of illness in contemporary literatureSchütz, Marika January 2011 (has links)
In this essay I describe the development of my prose work entitled Jorden är platt (Earth is flat). In the text we encounter a woman whose 40-year-old brother is diagnosed with lung cancer. The brother has been living a hectic life of drug addiction. The relationship between brother and sister is characterized by ironic distance, but also a lot of love. My aim is to write a funny yet dramatic and serious novel about illness and foreboding death.I have studied how depictions of disease have evolved from the 1950s onward, and how the need for personal disease narratives, often containing elements of metaphysical thought and metaphors of illness, is steadily increasing in our modern biomedical world, where disease and death have become institutionalized.
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[en] PHILOSOPHY OF NATURE AND SCIENCE: A NEW APPROACH AND COMPLEMENTARITY / [pt] FILOSOFIA DA NATUREZA E CIÊNCIA: NOVA PERSPECTIVA E COMPLEMENTARIDADERODOLFO PETRONIO DA COSTA ARAUJO 06 August 2008 (has links)
[pt] Esta investigação tem por objetivo apresentar um modelo de
cooperação entre filosofia e ciência experimental, por meio
de um domínio comum, a matemática, especialmente a álgebra.
Essa coordenação entre dois domínios situados em níveis
distintos de conhecimento da realidade natural chama-se
filosofia da natureza, e havia sido proposta por
Aristóteles nos oito livros da Física. Com o advento da
ciência experimental moderna entre os séculos XVI e
XVII, tal tipo de investigação passou a ter um caráter
secundário, porquanto se entendeu que as teorias,
especialmente as de base matemática, e o método
experimental em conjunto seriam suficientes para dar conta
da estrutura da realidade. No entanto, faz-se necessário --
e esta é nossa proposta --, em decorrência das questões de
limite suscitadas pela própria ciência experimental,
retomar uma investigação complementar à científica ou
epistêmica, e coordenada com esta, de modo a prover um
conhecimento integral, totalizante, da realidade
natural. Portanto, analisa-se o alcance da ciência
experimental quanto à compreensão científica da natureza da
matéria, expondo certas limitações deste tipo de enfoque,
tendo por base a epistemologia proposta pelo filósofo
Jacques Maritain. Em seguida, analisa-se o estatuto
metafísico ou ontológico da matéria, com base em vários
textos de Tomás de Aquino, e propõe-se um modelo algébrico
para a representação de elementos daquela ontologia. Por
fim, apresentam-se algumas conseqüências que se podem
extrair desse modelo, com vistas à compreensão de aspectos
da realidade natural como espaço-tempo e movimento,
não-localidade quântica, e uma proposta de visão
totalizante da realidade física,denominada holomovimento,
sugerida pelo físico David Bohm. / [en] The main purpose of this enquiry is to provide a
cooperative framework for philosophy and experimental
science. This should be accomplished by means of a
common domain, namely mathematics, specifically through
algebra. Such a coordination between two different levels
of knowledge of the natural world is named philosophy of
nature, and had been proposed by Aristotle in his eight book
Physics. As an outcome of the rise of modern science
between 16th and 17th centuries, this kind of enquiry has
been left aside as a secondary enterprise. For it
has been a common understanding that modern scientific
theories together with experimental methods would suffice
to account for the structure of reality.However, I shall
propose that it is necessary -- as a consequence of edge
research on experimental sciences -- to resume a
complementary enquiry to the scientific
(epistemic) research, in such a coordinated way with this
latter as to provide a
whole knowledge of the natural world. Thus, I shall analyze
the concept of matter
as it is understood by experimental science, and based upon
Jacques Maritain´s
proposed epistemology I shall present some of the
shortcomings of scientific
approach to matter. Shortly afterwards, I shall analyze the
metaphysical
(ontological) status of matter based upon several writings
from Thomas Aquinas,
and I shall propose an algebraic model to represent some of
the ontological
elements that build up matter from a metaphysical point of
view. Lastly, I shall
present some of the consequences that can be obtained from
that model in order to
gain a metaphysical understanding of physical aspects such
as space-time and
movement, quantum non-locality, and also a whole
perspective of physical reality
as proposed by David Bohm which he called holomovement.
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