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Metaphysics

Metaphysics

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I found a link to a photocopy of Chapter 5 of the 1993 (1st?) edition of " Van Inwagen (Peter) - Metaphysics" (of which the Stump article is a nearly-complete extract) at a now-defunct link. Price, H. (2009). Metaphysics after Carnap: The ghost who walks? In D. Chalmers, D. Manley & R. Wasserman (Eds.), Metametaphysics: New essays on the foundations of ontology. New York: Oxford University Press. In contrast, the atheist says that the World existed before there were any persons in it, and persons originally arose as a by-product of purposeless processes. Most of us think that many locutions that were once widespread in metaphysical theorizing are ultimately incoherent. But then how can we be sure that locutions that are currently widespread in metaphysical theorizing are not ultimately incoherent? . . . We must admit, if we are being honest, that some of the locutions currently employed by metaphysicians will turn out to be just as incoherent as some of the locutions employed in the past. But then none of us understands them, at least if the following principle is true: This extensively revised and expanded edition of van Inwagen and Zimmerman's popular collection of readings in metaphysics now features twenty-two additional selections, new sections on existence and reality, and an updated editorial commentary. * Collects classic and contemporary readings in metaphysics * Answers some of the most puzzling questions about our world and our place in it * Covers an unparalleled range of topics * Now includes a new section on existence and reality, expanded discussions on many classic issues, and an updated editorial commentary.

Van Inwagen, P. (1988). 'The Place of Chance in a World Sustained by God'. In T.V. Morris (ed.), Divine and Human Action: Essays in the Metaphysics of Theism. Cornell University Press. In Defense of Transcendental Universals", Metaphysics and Scientific Realism: Essays in Honor of David Malet Armstrong (Francesco Federico Calemi, ed.): 51-70. Van Inwagen, P. (2009). 'Weak Darwinism'. In L. Caruana (ed.), Darwinism and Catholicism. T&T Clark. PvI makes an important point, to the effect that there’s an ambiguity about “caring about the answer to a question”:- But this argument is obviously invalid, and Van Inwagen runs the argument through with a “negmount” – which is just an “egmount” with necessary existence; it has all “negmontanic” properties, of which necessary existence is one → So, while this argument “proves” that “negmounts” exist, it can’t possibly be sound as its conclusion is false – and necessarily so as physical objects are contingent, And, even if we cavil at this – the argument can be run through with “nousquares” – a necessarily existent round square.Ontology is a very old subject, but ‘ontology’ is a relatively new word. ( Ontologia seems to have been a seventeenth-century coinage.) After the passing of the Wolff–Baumgarten school of metaphysics, and before the twentieth century, ‘ontology’ was never a very popular word, except, perhaps, among the writers of manuals of scholastic philosophy. Currently, however, the word is very fashionable, both among analytical philosophers and philosophers in the existential-phenomenological tradition. Its popularity with the former is due to Quine, and its popularity with the latter is due to Heidegger. If a necessarily-existent individual is possible, then there is a necessarily-existent individual in some possible world. This student anthology presents both classic and contemporary readings in metaphysics and collects a wide range of answers to to key metaphysical questions. Metaphysics originates in attempts to answer some of the most puzzling questions about the world and our place in it. How are the appearances of things related to the things that appear? What is the nature of space and time? How do things persist through changes of parts and properties? How do causes bring about their effects? What is the relation between mind and body? Is it possible for us to act freely? Is there just one world? Why is there a world at all? Can there be answers to these questions? If so, must the answers appeal to the action of a necessary being? So, why is there no philosophical – and in particular, metaphysical – information? This is almost definitive of philosophy, for if a branch were suddenly to start to yield information, it would cease to be a branch of philosophy and would migrate to become a science – as with “natural philosophy” becoming physics, or Logic migrating to pure mathematics.

Review of The Logical Structure of Spinoza's Ethics, Part I by Charles Jarrett" (with Jonathan Bennett), The Journal of Symbolic Logic 49: 996-997. Peter van Inwagen (2008). "How to think about the problem of free will" (PDF). The Journal of Ethics. 12 (3–4): 327–341. doi: 10.1007/s10892-008-9038-7. S2CID 144635471. Meaninglessness: The logical positivists thought that metaphysical questions just had the form of questions, but were in fact meaningless; consequently, being only pseudo-questions, they had no answers. Sadly, Logical Positivism is itself a metaphysical position, and has been consigned to the history of philosophy, along with other attempts to diagnose the ills of metaphysics.Western-style atheists aside, most people’s conception of the World is mainly governed by their religion, but the World can be discussed without reference to the practical or emotional side of religion. urn:lcp:metaphysics0000vani:epub:bcb512aa-2ae8-4c66-85b2-1b8da8fcc901 Foldoutcount 0 Identifier metaphysics0000vani Identifier-ark ark:/13960/t1jj3jm49 Invoice 1652 Isbn 0813306345



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