By William Sweet (auth.), William Sweet (eds.)
Today, whilst systematic philosophy - and cause itself - are challenged either outdoors of and inside philosophy, is it nonetheless attainable to do metaphysics? This quantity presents a huge standpoint on modern ways to the character and the basic questions of metaphysics. Drawing on students from continental Europe, Asia, Canada, the U.S., and nice Britain, and representing quite a few philosophical cultures and traditions, this quantity surveys and extends paintings in metaphysics and its implications for broader philosophical matters (e.g., in ethics and social philosophy, in arithmetic and good judgment, and in epistemology). It additionally addresses such questions because the function of historical past 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
Hence, since a being [ens] is predicated analogically of the ten categories, it is divided among them in function of diverse modes [or measures]; hence, to each is owing its proper mode of predicating. From which it is clear that items which are primary as to diversity can have one analogically common intentio or concept under which those [items] are distinguished, not through other differences, but by their very selves, as by diverse modes [or measures or degrees] of participating in that ratio, such that that ratio is more like [similior] to one than to another of the analogical items under that ratio.
To know something universally” [cognoscere aliquid in universali] is said in two ways. P. only the universal nature of the thing is known. And to so know something universally is more imperfect: for he imperfectly knows man who knows about him only that he is an animal. In another way, on the side of the medium of knowledge [medii cognoscendi]. 26 Now, it seems to me that we must learn to consider the concept of ens, not only as universal object, but also as universal medium for knowing objects.
Scotus insists on the unity of our knowledge of being, to the point where one must reject the doctrine of analogy of being. The one concept of being is a grasp of a univocal intelligibility. Capreolus affirms the unity of the concept of being, and the analogical character of the unity of the field. CONCLUSIONS 1 AND 9 Capreolus’s presentations take the following form. He proposes a general area of investigation, a “question”: here human knowledge of the God. He then presents a ordered series of “conclusions” involved in such an investigation, arguing for each of them by citing key texts of Thomas.