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Topic: Traditional metaphysics

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	Quodlibet Online Journal: African Traditional Metaphysics - by G. O. Ozumba (Site not responding. Last check: 2007-11-03)
		Metaphysics is defined by Collingwood as the science of pure being and as a science which deals with the presuppositions underlying ordinary science.
		Metaphysics being the study of reality as a whole is concerned with the generalization of experience for the purpose of identifying fundamental entities.
		African metaphysics in the primeval time due to their unwritten nature cannot provide us with a written rigorous specimen of the metaphysics argumentation and analysis, nonetheless, the spirit of rigour is not absent because every view is properly examined and seen to rationally explain a cosmic puzzle before it is accepted.
	www.quodlibet.net /ozumba-africa.shtml (4665 words)

	John Dewey [Internet Encyclopedia of Philosophy]
		In Dewey's view, traditional epistemologies, whether rationalist or empiricist, had drawn too stark a distinction between thought, the domain of knowledge, and the world of fact to which thought purportedly referred: thought was believed to exist apart from the world, epistemically as the object of immediate awareness, ontologically as the unique aspect of the self.
		Unlike traditional approaches in the theory of knowledge, which saw thought as a subjective primitive out of which knowledge was composed, Dewey's approach understood thought genetically, as the product of the interaction between organism and environment, and knowledge as having practical instrumentality in the guidance and control of that interaction.
		Traditional views in logic had held that the logical import of propositions is defined wholly by their syntactical form (e.g., "All As are Bs," "Some Bs are Cs").
	www.iep.utm.edu /d/dewey.htm (5925 words)

	Metaphysics : Routledge Encyclopedia of Philosophy Online
		Less obviously, metaphysical issues also intrude on the philosophy of language and logic, as happens when it is suggested that any satisfactory theory of meaning will have to posit the existence of intensional entities, or that any meaningful language will have to mirror the structure of the world (see Intensional entities; Logical atomism).
		The relationship with metaphysics is, however, particularly close in the case of science and the philosophy of science.
		Though quite compatible with a low estimate of traditional metaphysics as defined by our two primary questions, it does imply that there is a small but fairly stable core of human thought for it to investigate.
	www.rep.routledge.com /article/N095 (1758 words)

	Buchier’s Ordinal Metaphysics and Process Theology
		In an ordinal metaphysics, the very notion of identity, of a complex being the complex that it is, is a function of the stipulation that every complex must both locate traits and be located in an order of traits.
		In the metaphysics of natural complexes it could be said that God prevails, not for this reason or that, but because God is a complex discriminated, and every complex prevails, each in its own way, whether as myth, historical event, symbol, or force; whether as actuality or possibility.
		It is crucial for an ordinal metaphysics to be able to show that the complex seen in terms of each of these orders, including those in which it prevails and in which it is not located at all, is the same one.
	www.religion-online.org /showarticle.asp?title=2489 (4521 words)

	Metaphysics, Chapter 1, first section
		In particular, they believe metaphysics is committed to there being a real or intrinsic or essential nature of things, hence to there being a privileged kind of truth about the world (spiritual truth, or moral, or physical, or whatever).
		The kind of systematic philosophy we call metaphysics evidently is not committed to "the notion that man's essence is to be a knower of essences," though of course some varieties of systematic philosophy are so committed.
		That it rarely occurred to traditional metaphysicians to suspect that the evidence might actually turn against the very idea is no reason to enshrine their contrary presupposition as some sort of defining feature of metaphysics.
	www.vanderbilt.edu /~postjf/mcich1int.htm (2858 words)

	Various therapies, Auyrveda and health, Spiritual Age India.com (Site not responding. Last check: 2007-11-03)
		Traditional metaphysics is a doctrine, which can be recognized always, and everywhere and is independent of any concept of progress, in the material sense of the word, or accumulation of knowledge.
		Traditional metaphysics is what gives meaning to the world, which would otherwise consist only of ephemeral experiences without a principle to which all else is related and which orders everything.
		Traditional metaphysics is as much a single and invariable science as mathematics and traditional metaphysics is a part of all religions doctrine.
	www.spiritualtimesindia.com /ayurveda-health/various-therapies.html (261 words)

	21ST
		For most contemporary metaphysical studies are (quite paradoxically) the direct descendants of the logical positivist/analytic movement,[5] which in turn established its platform on a radical rejection of traditional metaphysics (proclaiming it to be simply meaningless).
		So contemporary metaphysical investigations (here we should think of works of authors such as Armstrong, Bealer, Butchvarov, Gupta, Fine, Kripke, Lewis, Parsons, Plantinga, Putnam, Quine, van Inwagen, etc.) are radically different in their methods and principles as well as in their goals from anything that might pass for "traditional metaphysics".
		For the metaphysical considerations of the scholastics, as far as their methodology is concerned, are strikingly similar to these modern considerations in that we find the same continuous presence of the reflection on the metaphysical use of language in their treatment of metaphysical problems as we can find in the works of their modern counterparts.
	www.fordham.edu /gsas/phil/klima/21ST.HTM (1176 words)

	[No title]
		And the fact that metaphysical endeavors have historically led to unseemly and unwieldy paradoxes should make us doubly suspicious: But perhaps paradox is not threatening to, but rather positively beneficial to, and even integral to, the development of a viable metaphysics.
		Recent philosophical inquiries point to the conscious use of paradox as a definite possibility and a positive alternative to traditional "linear" modes of discourse, and the final parts of this paper will be devoted to fully investigating this possibility and its applicability to metaphysics.
		METAPHYSICS AND THE HORIZONS OF PHYSICS __________________________________________ I. Macrocosmic Limits ________________________ According to Kant's "First Antinomy" in his _Critique of Pure Reason_ (A430, B458), human reason is involved in an incessant and inevitable vacillation with regard to the origin of the universe.
	tcoto.klaxo.net /rel/METAPHYS.HTM (3318 words)

	Science & Theology News - Philosophers: Metaphysics has role in dialogue (Site not responding. Last check: 2007-11-03)
		Many philosophers present said that the study of metaphysics is best understood as a speculative attempt to provide a comprehensive scheme to explain adequately how and why things work.
		“Metaphysics can be empirical, hypothetical and pluralistic without ceasing to offer deeper insights into the nature of the world and its divine source,” said Clayton.
		The Metaphysics 2003 conference exerted influence upon those in the upper echelons of the Roman Catholic Church.
	www.stnews.org /Events-1185.htm (632 words)

	Sacred Web: Volume 1 (Site not responding. Last check: 2007-11-03)
		Tradition and modernity are two separate outlooks by which to judge the state of the contemporary world.
		By contrast, to speak of Tradition is to admit of the Transcendent and thereby to evoke the sacred.
		Sacred Web has been conceived as a journal whose aims will be to identify Traditional "first principles" and their application to the contingent circumstances of modernity, and to expose the false premises of modernity from the perspective of Tradition.
	www.sacredweb.com /vol1.html (697 words)

	Biography / Dr. Seyyed Hossein Nasr
		According to Nasr, it was the discovery of traditional metaphysics and the philosophia perennis through the works of these figures which settled the crisis he had experienced and gained an intellectual certitude which has never left him since.
		The traditional writings of Schuon with their singular emphasis on the need for the practice of a spiritual discipline as well as theoretical knowledge, were especially instrumental in determining the course of Nasr's intellectual and spiritual life from that time onward.
		Traditional Islam in the Modern World discusses several important dimensions of the Islamic tradition and its relation to the West.
	www.nasrfoundation.org /bios.html (4377 words)

	Ludwig Wittgenstein
		Traditional metaphysics, and the propositions of ethics and aesthetics, which try to capture the world as a whole, are also excluded, as is the truth in solipsism, the very notion of a subject, for it is also not "in" the world but at its limit.
		Traditional theories of meaning in the history of philosophy were intent on pointing to something exterior to the proposition which endows it with sense.
		The traditional idea that a proposition houses a content and has a restricted number of Fregean forces (such as assertion, question and command), gives way to an emphasis on the diversity of uses.
	www.seop.leeds.ac.uk /entries/wittgenstein (7586 words)

	Metaphysics in the Metaphysical Movement
		While in this section on metaphysics and something possibly substituting for it, despite finding myth as the substitute for metaphysics in the metaphysical movement, it is appropriate to consider science as a possible substitute for metaphysics.
		As to why Christian Scientists remember their metaphysics, part of the answer may be that in the fairly recent past they have had at least one metaphysician and other scholars (and critics).
		I now go beyond the "metaphysical movement" to consider briefly three figures who used intuition as an essential ingredient in their outlooks, which were heading progressively toward sound philosophical metaphysics—and in the third case achieving it.
	websyte.com /alan/metameta.htm (8232 words)

	Kant's Critique of Metaphysics
		More specifically, Kant's criticism of the metaphysical disciplines centers on his efforts to show that the ideas of reason (the soul, the world and God), which are thought in accordance with the demand for the unconditioned, get erroneously “hypostatized” by reason, or thought as mind-independent “objects” about which we might seek knowledge.
		In each case the metaphysical conclusion is said to be drawn only by an equivocation in the use or meaning of a concept of the understanding.
		Unlike the soul, which is clearly supposed to be a metaphysical entity that is not sensible, for example, the sum total of all appearances refers specifically to spatio-temporal objects or events.
	plato.stanford.edu /entries/kant-metaphysics (10494 words)

	Metaphysics - and the New Age (Site not responding. Last check: 2007-11-03)
		Metaphysics is a division of philosophy which is concerned with the fundamental nature of reality, a study of first principles and the nature of being.
		Publisher of five editions of the Metaphysical and Holistic Florida Directory and host of www.newradiance.com: One-stop marketing headquarters for holistic and personal growth entrepreneurs who work from home.
		Certification and degree programs in many facets of metaphysical and spiritual studies.
	www.squidoo.com /metaphysics (927 words)

	20th WCP: Dewey's Criticisms of Traditional Philosophy: Towards a Pragmatic Conception of Philosophy
		As I see it, the heart of this metaphysical mistake is captured by the key distinctions he draws between the "instrumental" and "consummatory", and between the "precarious" and "stable".
		This Modern turn retains the problems of the Greek metaphysics, which, as we saw, split from the natural a supernatural/metaphysical plane, and generates such quandaries as the mind/body problem and the problem of how our "ideas" or "impressions" are generated and can correspond with "things" as they really are.
		In the process of criticizing traditional philosophy, Dewey gives us a general philosophical hypothesis based on his categories for analysis: the "instrumental"/"consummatory" and the "precarious"/"stable", which are based in the broader notion of "experience".
	www.bu.edu /wcp/Papers/Amer/AmerLown.htm (2713 words)

	Quodlibet Online Journal: Postmetaphysic Theology: a case study: Jean Luc Marion: by Scott David Foutz (Site not responding. Last check: 2007-11-03)
		The import of the end of metaphysics for traditional and contemporary theological systems is the general observation that Western Christianity has historically relied heavily upon metaphysics in forming a view of the nature and necessary attributes of God.
		A second common, though no less erroneous conflation is that of metaphysics and philosophy wherein any denial of metaphysics is said to entail sheer incoherence among concepts such that one cannot hope to maintain a coherent and lasting framework of ideas in the face of varied experiences.
		The exemplar of such metaphysic schemes is Aristotle's taxonomy of being, which perhaps VanHoozer intentionally references in his call for distinctions of "trees from plants" "trees from animals", etc. However, to deny Aristotelian taxonomy differs fundamentally from the claim that the phenomenon of tree cannot be distinguished by the mind from a phenomenon of flower.
	www.quodlibet.net /foutz-marion.shtml (8223 words)

	EJAP 5:1: Price, "Carnap, Quine and the Fate of Metaphysics"
		[9] The rejection of traditional metaphysics was one of the key projects of logical positivism, indeed of the positivist movement in general.
		We have seen that Quine agrees with Carnap in rejecting global externalism in metaphysics (and that Quine's appeal to the failure of the analytic-synthetic distinction is largely a red herring at this point).
		Carnap's claim that traditional metaphysics is also guilty of local externalism turns out to rest on foundations which Carnap himself does not supply -- in effect, functional foundations for Ryle's notion of a category mistake.
	ejap.louisiana.edu /EJAP/1997.spring/price976.html (7276 words)

	Sacred Web: Volume 7 (Site not responding. Last check: 2007-11-03)
		This paper, presented at a symposium on “The Meaning of Tradition”, and drawing from various religious traditions, focuses on the spiritual function of tradition, and comprises a useful overview of the aims and teachings of the “Perennialist School”.
		The language of traditional metaphysics is the language of symbols.
		This study of traditional symbolism, based on the writings of the great traditionalist commentators of the last century, explains the meaning and purpose of the language that connects the human to the Divine.
	www.sacredweb.com /vol7.html (1800 words)

	O'Keefe's comments on Julia Annas, "Platonic Ethics, Old and New"
		Annas points out that the traditional Olympian views of the gods previously adequately grounded the ethical views of the citizens, and it’s only when challenged by the sophists that a new conception of the gods needs to be brought in and defended: divinity as cosmic reason governing the kosmos.
		Annas’ further argument, that the Stoics were able to come to many of the same ethical conclusions from a very different metaphysical system, and that the traditional religion of the Athenians was able to ground their ethics as well as the rational religion Plato argues for, is inconclusive.
		So traditional unreflective religious cannot ground ethical beliefs in the same way as can Plato’s rational theology, and the mere fact that ignorant and unreflective people may have some correct ethical beliefs as a result of their upbringing doesn't show that Plato thinks that ethics can't depend on metaphysics.
	www.gsu.edu /~phltso/Annas-comments.html (3842 words)

	EpistemeLinks: Website results for Metaphysics
		Metaphysics (from the Greek meta meaning after/beyond, and physics meaning nature) is a core branch of philosophy concerned with the study of "first principles" and "being" (ontology).
		Other issues in metaphysics are change and identity over time, the problem of free will, and the nature of space and time.
		In modern times, the meaning of the word "metaphysics" has become confused with new-age mysticism and occultism that are unrelated to metaphysics as the formal study of first principles and being.
	www.epistemelinks.com /Main/Topics.aspx?TopiCode=Meta (515 words)

	Ashram Vidya Order
		The third path is the pathway of Traditional Metaphysics, it is the path of colourless Fire; Advaita Vedanta speaks of asparsa that means “no relation” and “no support”.
		Often the different traditional Paths are openly contrasting each other out of sheer lack of true knowledge or, to use a vedantic expression, ignorance-avidya.
		On the other hand, trying to bring together at the merely emotional or ideal-conceptual levels the many different spiritual or religious currents, or the various initiatory schools, is a waste of time and effort; we may say, it is certainly illusory and even pathetic.
	www.vidya-ashramvidyaorder.org /unitytradition.2.html (1016 words)

	HPR \| Metaphysics
		In response to those logical positivists who regard metaphysics as a pseudo-science whose concerns are only the products of an uncritical imagination, McInerny shows how the principles and categories of metaphysics are not “meaningless” because “not subject to empirical verification” but rather the very conditions for any meaningful discourse.
		And to those who do express an appreciation for metaphysics but prefer an eclectic pluralism in their approach, McInerny shows the gaps that remain in one’s understanding of being without a systematic application of the basic principles of metaphysics.
		In Thomistic metaphysics the transcendentals refer not to the properties that make a being of one kind distinct from beings of another kind (that is, substance and the nine kinds of accident), but to the common properties of any being as being.
	www.ignatius.com /magazines/hprweb/bk_mcinerny.htm (1054 words)

	Howard Richards, Peace and Global Justice Studies (Site not responding. Last check: 2007-11-03)
		And perhaps the featured speaker of the evening had meant to say that the traditional metaphysics had been supportive of the traditional norms for right conduct, placing the accepted norms for conduct in the context of a cosmic vision which gave them meaning.
		Rousseau thought he was replacing Christendom's religious metaphysics with a secular one, but he preserved the essentialism we of Christendom so eagerly embraced when he removed God from his throne and put there an imposter, Nature, to rule instead.
		"Metaphysics" is a name for a wide intellectual context within which we interpret the many events and phenomena of life.
	www.howardri.org /Let68.html (3725 words)

	Cracks in the Great Wall: UFOs and Traditional Metaphysics by Charles Upton
		Charles Upton has attempted to place the UFO phenomenon in the context of comparative religion and traditional metaphysics - by which he means mystical philosophy, not occult or magical lore.
		He admits that scientists, investigative reporters, psychologists and psychic researchers can throw real light on UFOs and alien abductions, but maintains that traditional metaphysics is needed to put everything into perspective.
		His approach is certainly religious (though not exclusively Christian, since he draws on Islam, Kaballah and Tibetan Buddhism as well as Christianity), which means that he sees the UFO phenomenon in moral terms, not just scientific or psychological ones.
	www.ufodigest.com /cracks.html (591 words)

	Sophia Journal
		We mean here by tradition realities of ultimately sacred origin which have over the centuries provided meaning for human life, sources for authentic knowledge, principles for moral action, and inspiration for artistic creativity in various human societies throughout the world.
		Through compelling and thought-provoking articles Sophia makes available in a contemporary language the extremely rich treasury of traditional wisdom and thought and provides a forum for examining the applications of these millennial traditional teachings to the contemporary situation and in the face of problems created by the advent of modernism.
		It publishes articles which draw on traditional metaphysics, esoterism, and the perennial philosophy as well as traditional cosmologies, the arts, the sciences, spirituality, and ethics by contributors who include the most well known expositors of the traditional perspective in the world as well as new voices in the field.
	www.sophiajournal.com (290 words)

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