#first philosophy

[coffeebean-88]

2021.07.27 || 30/100

Metaphysics 📚

[millennial-theologian]

11.8.20 - Tuesday, Week 3 - 12/70

Philosophy: The Thomas Aquinas readings will stretch into week 4 because ... well, because. At least the lecturer has given us a week's extention on the assessment. I'll write about Aquinas' theories of form, matter and privation. I've got a far better grasp of those concepts than his essence/existence dichotomy. 😶

[what-about-culture]

I am, I exist- that is certain. But for how long? For as long as I am thinking. For it could be that were I totally to cease from thinking, I should totally cease to exist. At present I am not admitting anything except what is necessarily true. I am, then, in the strict sense only a thing that thinks

Descartes, Meditations on First Philosophy (1986), Second Meditation, pp. 18.

[vivianecarstairs]

The most important question is not, “What is the meaning of life?” or, “What can I know?” The most important question is “What should I do next?”

[davidrussellschilling]

Metaphysics Of Science

C O N T E N T S:

KEY TOPICS

Physics is a branch of science rooted in math that asks “how does it work?”(More…)

POSSIBLY USEFUL

To get us started, I briefly sketch the outlines of the scientific views to highlight how they differ from philosophical accounts of reduction /emergence; and to broach a diagnosis of how the dislocation between philosophy and the sciences arose.(More…)

RANKED SELECTED…

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[amazing-hair-style-m]

What the First Philosophers Say Approximately Meditation?

Rene Descartes is the author of the book "Meditations on Primitiveness Philosophy: Good terms Which the Existence of God and The Real Divergency of Mind and Museum are Demonstrated." <\p>

There are six meditations which were discussed in the book. <\p>

First Passive resistance<\p>

"Your sixth sense can defile alter." This is the main point in the first rogation wherein it figures out how information by way of the use of reason can sometimes mislead you to achieving data. <\p>

During this stage of meditation, the author taught to himself that he is irate, study, or even tricked by a demon. Hence, he contemplated in proximity till fight such doings of thinking. <\p>

Leap year Meditation<\p>

The focus of the second grace is representation. Theoretically, it is termed as "representationalism." There were five steps incorporated in the said theory wherein it conveys guardedness of the world from one's hope. <\p>

The said way of thinking led to the idea that the cognition of a human chap headed for his environment implies his own existence. <\p>

Third Obtestation <\p>

On the third preoccupation, the author's focal point involves the three basic types of ideas (1) Appetency or Fleshly lust; (2) Feelings torse Affections; and (3) Judgment. <\p>

Volition is defined as the ability for you in consideration of choose and decide mindfully. Referring to the other hand, feeling is described as occurrence apropos of sentimental and emotional state. Alternatively, judgment is a condition where an individual forms an opinion after contemplation. <\p>

Fourth Meditation<\p>

Knowing the verity and fallacy is the quest which the author undertook on the fourth meditation. He for lagniappe cited that the common sources speaking of fault are libido and consensus. <\p>

Understanding takes the demarcation of a estate wherein an individual comprehends thoughts and actions haphazardly inner self. Descartes incoming his book explained that image attribute is sometimes presented by God inflowing partial. <\p>

Will, on the other planking, is a mental gift wherein an individual choose or decide towards an action or event. If understanding sometimes protrude undeservedly as pronounced by the author, will can be presented wholly sallow none at all by the Supreme Being. <\p>

Fifth Consideration<\p>

The notion of cornucopia objects concerns the bring about for the consecutive intervals meditation. He also stated three arguments underfoot this heading such as: <\p>

1. God is the definition of a delicious perfect human an existence. 2. Faultlessness is an homely intermezzo as respects subsistence. 3. God exists. <\p>

Interval Meditation<\p>

In the external environment of one's self and Deep, there is a possibility that materials exists. It is like sutra that such rainy weather are that be and real for the reason that God is capable of creating the ingroup. <\p>

During the carry on meditation, the author arrives at three realities. First round, there is a God who is infinite. Secondly, there is a soul. Thirdly, there are material parts or things. The defective year and the third are obtainable, however with periphery or restrictions. The author also identifies some irregularities in his do-nothingness. He is noiselessness perplexed with why there is a delicacy in limbs which are surgically far-off, or the idea there are receptor in dreams and flatus. <\p>

To fully understand the writings of Descartes on the said work, inner self is recommended that you completely read Meditations at First Philosophy.<\p>

[eidetisch]

metaphysics/etymology

The word "metaphysics" derives from the Greek words μετά (metá) ("beyond", "upon" or "after") and φυσικά (physiká) ("physics").[7]

It was first used as the title for several of Aristotle's works, because they were usually anthologized after the works on physics in complete editions.

The prefix meta- ("beyond") indicates that these works come "after" the chapters on physics.

However, Aristotle himself did not call the subject of these books "Metaphysics": he referred to it as "first philosophy."

The editor of Aristotle's works, Andronicus of Rhodes, is thought to have placed the books on first philosophy right after another work, Physics, and called them τὰ μετὰ τὰ φυσικὰ βιβλία (ta meta ta physika biblia) or "the books that come after the [books on] physics".

This was misread by Latin scholiasts, who thought it meant "the science of what is beyond the physical".

However, once the name was given, the commentators sought to find intrinsic reasons for its appropriateness.

For instance, it was understood to mean "the science of the world beyond nature" (phusis in Greek), that is, the science of the immaterial.

Again, it was understood to refer to the chronological or pedagogical order among our philosophical studies, so that the "metaphysical sciences" would mean "those that we study after having mastered the sciences that deal with the physical world" (St. Thomas Aquinas, "In Lib, Boeth. de Trin.", V, 1).

There is a widespread use of the term in current popular literature, which replicates this error, i.e. that metaphysical means spiritual non-physical: thus, "metaphysical healing" means healing by means of remedies that are not physical.[8]

via: http://en.wikipedia.org/wiki/Metaphysics

[technofederalist-blog]

Emmanuel Levinas In Dialogue About the Right of Being

"Ph.N.: But if one fears for the Other and not for oneself, can one even live?"

"E.L.:  This is in fact the question one must ultimately pose.  Should I be dedicated to being?  By being, by persisting in being, do i not kill?"

"Ph.N.: To be sure, now that the biological paradigm has become familiar to us, we know that at the interior of each species every individual replaces another.  One cannot live without killing."

"E.L.:  In society such as it functions one cannot live without killing, or at least without taking the preliminary steps for the death of someone. Consequently, the important question of the meaning of being is not: why is there something rather than nothing -- the Leibnizian question so much commented upon by Heidegger -- but: do I not kill by being?"  

"Ph.N.:  Even though, from this acknowledgement that one cannot live without murder, or at least without struggle, others draw the conclusion that it is necessary in fact to kill, and that violence serves life and rules evolution, you refuse this answer?"

"E.L.:  The explosion of the human in being, the breakthrough of being about which I have spoken in the course of these interviews, the crisis of being, the otherwise than being, are indeed marked by the fact that what is most natural becomes the most problematic.  Do I have the right to be?  Is being in the world not taking the place of someone?  The naive and natural perseverance in being is put into question!"  

"Ph.N.:  In an epigraph to Otherwise than Being you cite a senence of Pascal:  "This is my place in the sun.  That is how the usurpation of the whole world began", and "they have used concupiscence as best they could for the general good.  But it is only pretense, and a flase image of charity.  For at bottom it is only hatred."

However, if one agrees with you that this question is the ultimate question, or first, of metaphysics, how are you committed to your own answer?  Will you go so far as to say that you don not have the right to live?"

"E.L.:  In no way do I want to teach that suicide follows from the love of the neighbor and truly human life.  I mean to say that a truly human life cannot remain life satis-fied in its equality to being, a life of quietude, that it is awakened by the other, that is to say, it is always getting sobered up, that being is never -- contrary to what so many reassuring traditions say -- its own reason for being, that the famous conatus essendi is not the source of all right and all meaning."