The author is interested here in the examination of the ontological justification for counterfactual causality and conditional. Ontology metaphysically has to do with what exists and what does not exist. about objects...The author is interested here in the examination of the ontological justification for counterfactual causality and conditional. Ontology metaphysically has to do with what exists and what does not exist. about objects in their associated and individual existence. It is an attempt to further philosophy of causality scientific law, and theory of confirmation and establish a link counter factual. In terms of realism, it is the search for adequate among if-then ＂〉＂ and展开更多
With the advent of the era of aesthetic capitalism in the late 20th century, aesthetics and art exude enormous political potential. In contemporary aesthetic field, Utopia is breaking through the existing model and di...With the advent of the era of aesthetic capitalism in the late 20th century, aesthetics and art exude enormous political potential. In contemporary aesthetic field, Utopia is breaking through the existing model and disintegrating into the paradoxical ＂Heterotopia＂ or ＂Dystopia （anti-utopia）＂ with its revolutionary and negative power. It engages in politics, society and life with its reflexivity and anew assesses and activates aesthetical language and perceptive experience, The popularity of the engagement of aesthetics and art is the new modeling road of Utopia aiter its contemporary disintegration.展开更多
Every philosophical system of Aristotle is structured around different forms of rationalities. Each form of rationality, according to its method, object, and purpose, seeks to apprehend and to know a specific dimensio...Every philosophical system of Aristotle is structured around different forms of rationalities. Each form of rationality, according to its method, object, and purpose, seeks to apprehend and to know a specific dimension of being, because being manifests itself in many ways, that is, the totality of reality. Yet, each form of understanding the being has its epistemological and ontological status, always anchored in the logic criteria. In general, the aim of the paper is to characterize some aspects of the main forms of rationalities in the thought of Aristotle, i.e., demonstrative, dialectic, physics, metaphysics, productive, and practices. But before that, succinctly, it is necessary to talk about the different dimensions of being and teleology.展开更多
Plato＇s lifelong confrontation with Parmenides and his metaphysical mire of believing that nothing （το μη ǒν） does not actually exist, gradually in the Sophist comes into finish, insofar as the philosopher a...Plato＇s lifelong confrontation with Parmenides and his metaphysical mire of believing that nothing （το μη ǒν） does not actually exist, gradually in the Sophist comes into finish, insofar as the philosopher after facing the foe and having the last laugh simmers down. In this paper after giving an interpretation of what Parmenides says, I shall present an analysis of Plato＇s drastic answer to him （Sophist, 259 e4-6） to see how Plato opens the impasse way created by the Eleatic philosopher. Here the intercommunion of Forms is regarded as the final answer by which Plato devastates Parmenides infamous thesis. Since hitherto no in-depth analysis is given by the scholars who are puzzled with the subject, I have tried to analyze the intercommunion of Forms philosophically. Plato＇s Eleatic challenge has always been crucial in Plato himself and philosophical development after him. As while as Parmenides thesis （Sph., 238 a8-9） provides the sophists opportunity to reject the falsehood, Plato＇s theory of Forms in contrast in order to cross off the extremely sly sophists tries to make Parmenides come down. In my opinion, the intercommunion of Forms, as the last step of the theory of Forms, basically determines Plato＇s late ontology tightly knitted with logic. Vindicating this proposal depends on true understanding of the intercommunion of Forms. Since Plato＇s late ontology, in my opinion, is closed to Frege＇s ontology and discussion of language, we are armed to interpret the intercommunion of Forms with recent recent logico-philosophicus achievements, I think. In this respect, this is what I have done in my paper： analyzing sentence from Plato＇s logico-metaphysical point of view. Ultimately, I have tried to show how the aim of the intercommunion of Forms, which Plato himself states, is demonstrating the possibility of dialogue and discourse. This statement explicitly sets forward that the discussion is bound up with several logical approaches, according to which finally full bright light is shed on different implications of the subject such as universals.展开更多
In his commentary on the Platonic Parmenides, the Neoplatonist philosopher Proclus （ca. 411-485） offers a systematic defense of the objective existence of the Forms by means of the use of distinctive arguments, four...In his commentary on the Platonic Parmenides, the Neoplatonist philosopher Proclus （ca. 411-485） offers a systematic defense of the objective existence of the Forms by means of the use of distinctive arguments, four of which are ontological. In contrast with Aristotle, Proclus clearly accepts that the Forms exist as principles of the world and not as posterior concepts describing the common elements of the sensible entities. Thus, he argues first that the ontological presuppositions of the sensible beings are placed in the area of the self-subsistent beings, which correspond to the categories of the Second Hypothesis of the Parmenides. The Forms belong to this area as well. In this respect, Proclus refers to the way of production of the sensible beings, aiming at a strict definition of this process. Secondly, he proves that the existence of the Forms, which possess ontological completeness, is prior to the existence of the sensible things. This is possible since the Forms are generated by the Demiurge of the whole world, by means of an internal reflection upon himself. Thirdly, in order to prove that the sensible world cannot be attributed to mere chance, he argues that the external activity, i.e., the creation of the world, depends on the internal activity, i.e., the development of the Forms in the divine intellect. Fourthly, he implements the concept of hierarchy in the realm of the Forms, through an extensive reference to the ontological priority of the imparticipable over the participable. Thus, he shows how the existence of the primary and intelligible Forms is prior to that of the substantiated Forms. Interestingly enough, the above-mentioned arguments exercised considerable influence on the commentaries of the members of the school of Ammonius, son of Hermias.展开更多
文摘The author is interested here in the examination of the ontological justification for counterfactual causality and conditional. Ontology metaphysically has to do with what exists and what does not exist. about objects in their associated and individual existence. It is an attempt to further philosophy of causality scientific law, and theory of confirmation and establish a link counter factual. In terms of realism, it is the search for adequate among if-then ＂〉＂ and
文摘With the advent of the era of aesthetic capitalism in the late 20th century, aesthetics and art exude enormous political potential. In contemporary aesthetic field, Utopia is breaking through the existing model and disintegrating into the paradoxical ＂Heterotopia＂ or ＂Dystopia （anti-utopia）＂ with its revolutionary and negative power. It engages in politics, society and life with its reflexivity and anew assesses and activates aesthetical language and perceptive experience, The popularity of the engagement of aesthetics and art is the new modeling road of Utopia aiter its contemporary disintegration.
文摘Every philosophical system of Aristotle is structured around different forms of rationalities. Each form of rationality, according to its method, object, and purpose, seeks to apprehend and to know a specific dimension of being, because being manifests itself in many ways, that is, the totality of reality. Yet, each form of understanding the being has its epistemological and ontological status, always anchored in the logic criteria. In general, the aim of the paper is to characterize some aspects of the main forms of rationalities in the thought of Aristotle, i.e., demonstrative, dialectic, physics, metaphysics, productive, and practices. But before that, succinctly, it is necessary to talk about the different dimensions of being and teleology.
文摘Plato＇s lifelong confrontation with Parmenides and his metaphysical mire of believing that nothing （το μη ǒν） does not actually exist, gradually in the Sophist comes into finish, insofar as the philosopher after facing the foe and having the last laugh simmers down. In this paper after giving an interpretation of what Parmenides says, I shall present an analysis of Plato＇s drastic answer to him （Sophist, 259 e4-6） to see how Plato opens the impasse way created by the Eleatic philosopher. Here the intercommunion of Forms is regarded as the final answer by which Plato devastates Parmenides infamous thesis. Since hitherto no in-depth analysis is given by the scholars who are puzzled with the subject, I have tried to analyze the intercommunion of Forms philosophically. Plato＇s Eleatic challenge has always been crucial in Plato himself and philosophical development after him. As while as Parmenides thesis （Sph., 238 a8-9） provides the sophists opportunity to reject the falsehood, Plato＇s theory of Forms in contrast in order to cross off the extremely sly sophists tries to make Parmenides come down. In my opinion, the intercommunion of Forms, as the last step of the theory of Forms, basically determines Plato＇s late ontology tightly knitted with logic. Vindicating this proposal depends on true understanding of the intercommunion of Forms. Since Plato＇s late ontology, in my opinion, is closed to Frege＇s ontology and discussion of language, we are armed to interpret the intercommunion of Forms with recent recent logico-philosophicus achievements, I think. In this respect, this is what I have done in my paper： analyzing sentence from Plato＇s logico-metaphysical point of view. Ultimately, I have tried to show how the aim of the intercommunion of Forms, which Plato himself states, is demonstrating the possibility of dialogue and discourse. This statement explicitly sets forward that the discussion is bound up with several logical approaches, according to which finally full bright light is shed on different implications of the subject such as universals.
文摘In his commentary on the Platonic Parmenides, the Neoplatonist philosopher Proclus （ca. 411-485） offers a systematic defense of the objective existence of the Forms by means of the use of distinctive arguments, four of which are ontological. In contrast with Aristotle, Proclus clearly accepts that the Forms exist as principles of the world and not as posterior concepts describing the common elements of the sensible entities. Thus, he argues first that the ontological presuppositions of the sensible beings are placed in the area of the self-subsistent beings, which correspond to the categories of the Second Hypothesis of the Parmenides. The Forms belong to this area as well. In this respect, Proclus refers to the way of production of the sensible beings, aiming at a strict definition of this process. Secondly, he proves that the existence of the Forms, which possess ontological completeness, is prior to the existence of the sensible things. This is possible since the Forms are generated by the Demiurge of the whole world, by means of an internal reflection upon himself. Thirdly, in order to prove that the sensible world cannot be attributed to mere chance, he argues that the external activity, i.e., the creation of the world, depends on the internal activity, i.e., the development of the Forms in the divine intellect. Fourthly, he implements the concept of hierarchy in the realm of the Forms, through an extensive reference to the ontological priority of the imparticipable over the participable. Thus, he shows how the existence of the primary and intelligible Forms is prior to that of the substantiated Forms. Interestingly enough, the above-mentioned arguments exercised considerable influence on the commentaries of the members of the school of Ammonius, son of Hermias.
