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Topic: Ontological distinction

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	Governing Ontological distinction - Meta
		A governing ontological distinction is an w:ontological distinction that imposes conformance.
		Ontological distinction only establishes the w:groupthink that applies to this consideration, advocacy, or performance, e.g.
		Any system of wiki governance must discover what these distinctions are, by examining the visions and threats that drive the emotions of each group or individual.
	meta.wikimedia.org /wiki/Governing_Ontological_distinction (639 words)

	20th WCP: Semantic Realism: Why Mathematicians Mean What They Say
		Insofar as this analysis relies on a distinction between ontological and semantic realism, it relies also on an implicit distinction between mathematics as a descriptive science (the view that mathematics is about mathematical objects) and mathematics as a descriptive discourse (the view that mathematics talks about mathematical objects).
		Inasmuch as this analysis relies on a distinction between ontological and semantic realism, it relies also on an implicit distinction between mathematics as a descriptive science (the view that mathematics is about objects) and mathematics as a descriptive discourse (the view that mathematics talks about objects).
		This distinction, between mathematics as a descriptive science (the view that mathematics is about mathematical objects) and mathematics as a descriptive discourse (the view that mathematics talks about mathematical objects), itself implies a difference in experience.
	www.bu.edu /wcp/Papers/Math/MathLand.htm (3322 words)

	The Metaphysics of the Dark Night of the Soul (Site not responding. Last check: 2007-10-18)
		And this is precisely the distinction between the Imaged and the image, the latter being understood as heteronymously deriving its being from the former.
		But the distinction between the soul and God (as same) in the notion of participation relative to union is an internal ontological distinction implicit in the notion of the union of Absolute with contingent being as we have already seen, and as such becomes, not an absolute, but a relative distinction.
		The perceived opposition (not, we hasten to add, the actual ontological distinction) between the finite and the infinite breaks down, is abolished in an ontological analysis that demonstrates God’s essential relation to the soul as its presupposition in being, as the infinite-in-the-finite.
	www.johnofthecross.com /the_metaphysics_-_dark_night_of_the_soul.htm (11508 words)

	Avoiding the Achilles Heels of Trinitarianism, Modalistic Monarchianism, and Nestorianism: The Acknowledgement and ...
		While those who maintain that the distinction between the Father and Son is a distinction within Christ between His two natures believe that such an explanation is necessary to protect the oneness of God and the deity of Christ, in reality such a position denies Christ's essential deity and a true incarnation of God.
		As such it becomes plain that there is a metaphysical and existential26 distinction between Jesus and the Father because of the incarnation, although not an eternal distinction within God's essence apart from, and prior to the incarnation.
		The Father/Son distinction is not perceived as a distinction between God as He exists in Himself as God, and God as He has come to exist in the incarnation as man; the distinction, rather, is perceived to be between the God and the man in Christ, between Christ's divine and human natures.
	www.apostolic.net /biblicalstudies/ugstsymposium.htm (11300 words)

	Descartes' Ontological Argument
		Descartes often compares the ontological argument to a geometric demonstration, arguing that necessary existence cannot be excluded from idea of God anymore than the fact that its angles equal two right angles, for example, can be excluded from the idea of a triangle.
		Although one often speaks of the "traditional" distinction, the exact nature of the relation between essence and existence in finite things was the subject of a fierce debate among medieval philosophers.
		Since the ontological argument ultimately reduces to an axiom, the source of an objection according to Descartes' diagnosis is the failure of the objector to perceive this axiom clearly and distinctly.
	plato.stanford.edu /entries/descartes-ontological (7210 words)

	Ontological Arguments
		Ontological arguments are arguments, for the conclusion that God exists, from premises which are supposed to derive from some source other than observation of the world — e.g., from reason alone.
		Intimations of a defensible mereological ontological argument, albeit one whose conclusion is not (obviously) endowed with religious significance.
		For many positive ontological arguments, there are parodies which purport to establish the non-existence of god(s); and for many positive ontological arguments there are lots (usually a large infinity!) of similar arguments which purport to establish the existence of lots (usally a large infinity) of distinct god-like beings.
	plato.stanford.edu /entries/ontological-arguments (8614 words)

	Ockham's treatment of the categories is the principal element of his innovative ontological program
		Accordingly, to eliminate unwanted ontological commitment in any of the accidental categories, all Ockham has to do is to show that the abstract terms in that category are connotative, and to show this, all he has to do is to provide a nominal definition of the terms in question.
		Since he was explicitly committed to these distinct entities, he argued either that the alleged absurd conclusion does not follow from positing them, or that the conclusion is not absurd, or that the absurd conclusion follows only because of some contradictory assumption in the objection itself.
		In fact, Domingo Soto, a late-medieval "realist" who denies any ontological distinction between the ultimate significata and personal supposita of concrete common terms in the category of substance, would still draw the semantic distinction between their formal and material significata, even though according to him ontologically these are one and the same thing.
	www.fordham.edu /gsas/phil/klima/OCKHAM.HTM (8223 words)

	Determinables as Universals
		In my view, the perceived determinate relation is an ontological universal, although it has to be grounded in two ontological property universals, i.e., in the perceived volumes of the relata A and B. Similarly, the relation of exact resemblance has to be grounded in some properties of the relata.
		The kind of ontological asymmetry that exists between the relation being larger than and the property instances it relates, seems to be necessary also between the relation of exact resemblance and the property instances it relates.
		I am going to argue that volume, color, and shape are ontological determinables, but that does not mean that their determinates have to be thought of as points on a line, where the line represents the determinable.
	hem.passagen.se /ijohansson/ontology6.htm (7269 words)

	ESS
		Of course this conclusion is nothing new: there is a traditional association in Western philosophy between the logical distinction of subject and predicate (reference and predication) and the ontological distinction of particular and universal.
		Essentially I showed how the grammatical distinctions familiar in modern Western languages between singular subject-expressions and predicate-expressions (the substantival or noun-like character of the former and the necessary presence of a verb in the latter) can be explained in terms of the ontological distinction of category between the particular and the universal.
		The explanation of these distinctions also can be shown to rest at bottom on the same metaphysical or ontological distinction between particular and universal; and the demonstration of this dependence I carried out in another work, namely Subject and Predicate in Logic and Grammar, published in 1974 and so far untranslated into French.
	nb.vse.cz /kfil/elogos/logpoint/94-1/STRNEW.htm (6508 words)

	René Descartes [Internet Encyclopedia of Philosophy]
		By 'distinctness', on the other hand, is meant that the relationships between the idea or object and anything else are themselves clear, such that what truly belongs to the idea or object can be distinguished from its relationships.
		This commissive/omissive distinction is similar to the notion of sins of commission (such as the direct stabbing of an innocent person) and sins of omission (such as refusing to rescue a person from drowning).
		Distinction of thought/ reason (between a substance and a property without which the substance can not be clearly and distinctly conceived: e.g.
	www.utm.edu /research/iep/d/descarte.htm (19643 words)

	Ontological distinction - Hutchinson encyclopedia article about Ontological distinction
		Branch of philosophy concerned with the study of being.
		In the 20th century, the German philosopher Martin Heidegger distinguished between an ‘ontological’ enquiry (an enquiry into ‘Being’) and an ‘ontic’ enquiry (an enquiry into a specific kind of entity).
		This information should not be considered complete, up to date, and is not intended to be used in place of a visit, consultation, or advice of a legal, medical, or any other professional.
	encyclopedia.farlex.com /Ontological+distinction (100 words)

	Species
		So their argument concerning the ontological status of species focuses on the role of "species" in evolutionary biology.
		Boyd's approach to natural kinds is distinct from the traditional essentialist approach to kinds in several ways.
		Furthermore, the distinction between species and other types of taxa is riddled with vagueness.
	plato.stanford.edu /entries/species (5741 words)

	A New Kant-Friesian System of Metaphysics
		a distinction may be drawn between "internal transcendence," of the subject, and "external transcendence," of the object.
		This dualism of negative transcendence is conformable to Descartes' ontological distinction between soul and matter, to Spinoza's distinction between the divine attributes of thought and extension, and to the Nineteenth Century metaphysical dualism between Idealism and Materialism.
		An important and perfectly analogous aspect of this arrangement is that in the absence of the ontological "field," all the modes of necessity collapse to one, the
	www.friesian.com /system.htm (5692 words)

	Aristotle on Technology and Nature
		Prominent as this reading is, it nonetheless ignores at least three central distinctions of Aristotle: the distinction between human purposes and the aims of nature, the distinction between ontological possibilities and the teleology of nature, and the distinction between artifacts and natural things.
		Aristotle’s distinction between artifacts and natural things is indeed grounded on a certain perspectivism that is deeply rooted in his pluralism of causes.
		The naturalistic interpretation simply ignores Aristotle’s ontological case for counter-natural movements as well as his ontological distinction between artifacts and natural things according to their different principles of motion.
	www.joachimschummer.net /jslit/aristot.htm (4479 words)

	An Ontology for Engineering Mathematics
		The agents conform to ontological commitments [19, 20] which are agreements to use the shared vocabulary in a coherent and consistent manner.
		An ontological commitment is a guarantee of consistency, but not completeness, with respect to queries and assertions using the vocabulary defined in the ontology (c.f.
		The ontological distinction between variables and quantities allowed us to write an ontology in which both the form and denotation of constraint expressions were specified.
	www-ksl.stanford.edu /knowledge-sharing/papers/engmath.html (8798 words)

	Parsimony and the Mind (Site not responding. Last check: 2007-10-18)
		Moving in for the ontological kill, it is said that the new language better reflects the logical form of the statements in question and that the truth of the statements does not require the existence of entities of kinds not quantified over in sentences in the new language.
		As earlier stated, ontological parsimony has the same amount of support as other forms of parsimony, suggesting that there is no reason to place the criterion of ontological parsimony ahead of other forms of parsimony.
		In any case, ontological economy can never be an argument in itself for or against some particular ontology of mind (or anything else) but only, at most, a principle for choosing between alternative accounts when all other means for choosing have been exhausted without resolution.
	www.tk421.net /essays/simple.shtml (7835 words)

	Distinctive (Site not responding. Last check: 2007-10-18)
		See live article Ontological distinction An ontological distinction is a distinction based on a difference in the way or mode of existence.
		An example of an ontological distinction is the distinction between living persons...
		See live article Use-mention distinction The use-mention distinction is the distinction between using a word (or phrase, etc.) and mentioning it.
	www.lindacannongallery.com /26/barry.html (768 words)

	How to Draw Ontological Conclusions (Site not responding. Last check: 2007-10-18)
		In spite of this, he may doubt, or not yet have grasped for certain, that the square on the hypotenuse is equal to the squares on the other two sides; indeed he may even deny this if he is misled by some fallacy.
		And to use a conceivability premise to justify an ontological conclusion, one must have some reason to believe that one’s grasp of the target is sufficiently comprehensive in the relevant respect.
		Still, we are justified in drawing ontological conclusions from introspective data, so long as we proceed with care, self-consciously reflecting on the nature of our concepts.
	philosophy.wisc.edu /gertler/How%20to%20Draw%20Ontological%20Conclusions.htm (9032 words)

	Rene Descartes and the Legacy of Mind/Body Dualism
		While the great philosophical distinction between mind and body in western thought can be traced to the Greeks, it is to the seminal work of René Descartes (1596-1650) [see figure 1], French mathematician, philosopher, and physiologist, that we owe the first systematic account of the mind/body relationship.
		Descartes was born in Touraine, in the small town of La Haye and educated from the age of eight at the Jesuit college of La Flèche.
		In Descartes' conception, the rational soul, an entity distinct from the body and making contact with the body at the pineal gland, might or might not become aware of the differential outflow of animal spirits brought about through the rearrangement of the interfibrillar spaces.
	serendip.brynmawr.edu /Mind/Descartes.html (998 words)

	Epistemological Foundations for CSCL: (Site not responding. Last check: 2007-10-18)
		The distinction between the acquisition metaphor and the participation metaphor has its roots in a debate between cognitive and situated (or situative) perspectives of learning (see Anderson, Reder and Simon 1996, 1997; Greeno 1997).
		The basis of their model is an epistemological distinction between two sorts of knowledge, i.e., tacit and explicit.
		Another starting point in their model is an "ontological" distinction between different levels of "entities" that operate in knowledge creation, i.e., individual, group, organizational and inter-organizational level.
	newmedia.colorado.edu /cscl/228.html (6760 words)

	[No title] (Site not responding. Last check: 2007-10-18)
		With no rigid ontological distinction between pre- interpreted and interpreted film, and given Bordwell's adherence to constructive realism, one must look to some supplemented or freighted object as the ontological construction of his theory.
		This tends to erase the distinction between artistic agency and critical supplementary reception.
		Constructed ontological objects do not serve this realist project either as a theory of the nature of tables and chairs or as an account of the narrative worlds presented in screen images.
	www.hanover.edu /philos/film/vol_02/sweeney.htm (4749 words)

	The Ontology and Cosmology of Non-Euclidean Geometry
		It is necessary to keep in mind that these axioms are answers to questions concerning reality that would be asked in physics or metaphysics and are logically entirely separate from the status of geometry in logic or mathematics or from our psychological powers of visual imagination.
		The most important point is that the ontological status of the dimensions involved with the distinction between intrinsic and extrinsic curvature is a question entirely separate from the mathematics.
		Some realization of this, unfortunately, leads people more easily to the conclusion that science is conventionalistic or a social construction than to the more difficult truth that much remains to be understood about reality and that philosophical questions and perspectives are not always useless or without meaning.
	www.friesian.com /curved-1.htm (6358 words)

	Prevention Programs And Scientific Nonsense by D.M. Gorman - Policy Review, No. 117 (Site not responding. Last check: 2007-10-18)
		In one of the papers included in the volume, the philosopher of science Mario Bunge drew an interesting distinction between two types of activity that currently pervade academic circles — anti-science and pseudoscience.
		The former, he observes, developed in the United States out of the counterculture of the 1960s, and is premised on a total denial of rational thought and empirical research — considering science to be merely an ideology that serves as a tool of male and/or racial and/or class domination.
		From an epistemological standpoint, the problem with the science-based approach to health promotion, according to its critics, is that it ignores the fundamental ontological distinction between natural processes and social processes.
	www.policyreview.org /feb03/gorman.html (3784 words)

	RETORT - AFFLICTED POWERS (Site not responding. Last check: 2007-10-18)
		Debord, to speak of him directly, was concerned most of all with the way the subjection of social life to the rule of appearances had led, in turn, to a distinct form of politics—of state formation and surveillance.
		But we would argue that the present condition of politics does not make sense unless it is approached from a dual perspective—seen as a struggle for crude, material dominance, but also (threaded ever closer into that struggle) as a battle for the control of appearances.
		There is no ontological distinction between the successfully weakened and permeable states, on which the world order now thrives, and those whose weakness has become chronic fatigue and disintegration, and whose embrace of foreign capital has widened just enough to include independent arms dealers, war lords and drug cartels.
	www.newleftreview.net /NLR26101.shtml (5291 words)

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