By William Sweet (auth.), William Sweet (eds.)
Today, whilst systematic philosophy - and cause itself - are challenged either outdoor of and inside philosophy, is it nonetheless attainable to do metaphysics? This quantity offers a wide point of view on modern methods to the character and the basic questions of metaphysics. Drawing on students from continental Europe, Asia, Canada, the us, and nice Britain, and representing a number of philosophical cultures and traditions, this quantity surveys and extends paintings in metaphysics and its implications for broader philosophical issues (e.g., in ethics and social philosophy, in arithmetic and common sense, and in epistemology). It additionally addresses such questions because the function of heritage and historicity in venture metaphysics, the character of metaphysics, the concern of metaphysics over epistemology, and the demanding situations of empiricism and postmodernism.
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Additional info for Approaches to Metaphysics
The doctrine of the transcendentals as adding to “ens” is rather sharply contrasted with the way the categories add, precisely because the division into the categories has, let us say, a proximate foundation in things: each category adds “a determinate mode of being which has its foundation in the very existence of the thing” [in ipsa existentia rei]; whereas the addition in the case of the transcending predicates, such as “one,” “good,” and “true,” is something “purely of reason” [rationis tantum].
In any case, it prompts a lengthier reply: ... e. standing in a contrary way to “the real,” does not enter into the ratio of any thing [rei]. But in this way the ratio of “a being” is not said to be “non-real,” because then it would be, by virtue of itself, an object in name only [quid nominis]. P. from “a being of reason”; and such an object [tale quid], which is called “non-real” in that way, can pertain to the ratio of the real [potest esse de ratione realis]. Thus, it is to be known that “a being” [ens] can be taken as it includes in itself only the ten categories; and thus it says one real concept or ratio, such that nothing is included under it unless it is apt to be in reality [aptum esse in rerum natura] without the work of the intellect.
From “a being of reason”; and such an object [tale quid], which is called “non-real” in that way, can pertain to the ratio of the real [potest esse de ratione realis]. Thus, it is to be known that “a being” [ens] can be taken as it includes in itself only the ten categories; and thus it says one real concept or ratio, such that nothing is included under it unless it is apt to be in reality [aptum esse in rerum natura] without the work of the intellect. But in another way, it is taken as it is extended to every real being, whether it be created or uncreated; and thus it says a real concept, but less one [minus unum] than in the first way.
Approaches to Metaphysics by William Sweet (auth.), William Sweet (eds.)