This paper will present questions from three perspectives about Quantum Mechanics （QM）： physics, epistemological, and metaphysical. The quantum phenomena do not fit with the parameters of classical physics, so a da...This paper will present questions from three perspectives about Quantum Mechanics （QM）： physics, epistemological, and metaphysical. The quantum phenomena do not fit with the parameters of classical physics, so a daily intuition on macroscopic world is dispensable when it is the quantum object investigated. This physical domain induces a new thinking, which requires also new concepts to describe such object. The QM is disturbing and stimulates epistemological reflections, as the issues of access about what is known; and metaphysical theme are not to be left behind with regard to QM： What would the quantum object to？ What is apprehended when this object is perceived, once considered the disturbing characteristics that constitute its physical description： interference and non-separability？ What is its nature？ This paper focuses briefly on the analysis of B. d＇Espagnat in Veiled Reality, which would represent the physical perspective of QT; for epistemological questions, one will resort to the Kantian conception of knowledge; and with regard to the metaphysical perspective, we will rely on an article by Professor J. B. Arenhart. It is necessary to note that the question that pervades in this paper is about if the experience in QM is built. Thus, we will try to seek clarity on the philosophical issues through QT, regarding the problems about the possibility of knowledge of the quantum object and its nature, and whether experience in this case is built. But furthermore, the QM instigates us to think whether metaphysics proceeds on the investigation of nature when it comes to the QM. And such a question is more than to have as problem as the scope of the description of physical data, but rather whether it makes sense or whether metaphysical research is pertinent to the QM.展开更多
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
The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s criti...The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s critique of the natural language of ethics and of metaphysics results in submitting and elaborating a new paradigm of metaphysics as formal axiology （in particular, formal ethics）. In result, the classical metaphysics and ethics of moral rigor are represented as two-valued algebraic systems of metaphysics and formal ethics respectively. By means of this algebraic model, all the well-known scandal-making metaphysical tenets of Parmenides are produced as translations of corresponding algebraic equations from the symbolic language to the natural one. At the level of submitted discrete mathematical model of formal axiology, Parmenides＇ metaphysical （formal-axiological） concepts ＂consistency＂ and ＂inconsistency,＂ ＂completeness＂ and ＂incompleteness＂ are compared with G^del＇s logic ones. Formal-axiological meanings of the words ＂consistency,＂ ＂incompleteness,＂ ＂being,＂ ＂nonbeing,＂ ＂movement,＂ ＂knowledge,＂ ＂belief,＂ etc., are considered as moral-evaluation-functions determined by one moral-evaluation-variable. Binary moral-evaluation-functions are studied as well. The functions are precisely defined by tables. Precise definitions of ＂formal-axiological-equivalence,＂ ＂formal-axiological-law,＂ and ＂formal-axiological contradiction＂ are submitted. Thus, one can either generate or examine formal-axiological equations of algebra of metaphysics by ＂computing＂ relevant compositions of moral-value-functions. Using this ＂moral-value-table-computation-technique,＂ one can arrive to a surprising conclusion that both the notorious sentence of Moore （called ＂epistemic paradox＂） and the incompleteness sentence of Godel are formally-axiologically inconsistent ones： Hence, they are formally-axiologically equivalent. For overcoming the negative psychological effect of such a surprising result, the author has used graphic models explicating the famous Lukasiewicz＇s statement ＂Logic is morality of thought and speech.＂展开更多
My research paper tries to investigate certain pertinent questions which are very important for the solution of today＇s problems which we are facing in a globalised world. They are as follows： （1） By following Jai...My research paper tries to investigate certain pertinent questions which are very important for the solution of today＇s problems which we are facing in a globalised world. They are as follows： （1） By following Jain principles, how one can promote and preserve rights of the individual; （2） In what ways Jain teachings prescribed preventive measures against the violation of human rights; （3） Chronology of Indian political thought and Comparison between Jain and Gandhian human rights. Today, we are facing the problems of infringement, misuse of rights in all walks of our life. We are confronting with the problems of social, economic, and political rights, discrimination between men and women in third world countries. Inequality is rampant. To establish equality-protection, promotion, and preservation of human rights is utmost important need of the day. It is one of ways that by following Jain teachings and principles we can be able to establish equality of rights and peace in the contemporary world. So my research paper will be aptly related with the Congress main theme, the politics in the world of inequality. My paper is an interpretative study which is viewed from the socio-political dimension not from the religious or metaphysical point of view.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
This paper will discuss the relation between the concepts of nature and culture and their intricate interdependency, focusing on modernity. Moreover, it will analyze the dichotomy that has historically emerged and its...This paper will discuss the relation between the concepts of nature and culture and their intricate interdependency, focusing on modernity. Moreover, it will analyze the dichotomy that has historically emerged and its implications. Human beings have had different conceptions about what is natural and what is non-natural throughout their history. Before Modernity we did not conceive nature as being a different ontological reality, we did not perceive it as being separated from us. After modernity everything changed, and we began to see nature as a mere object. Nature became, then, a representation, like a painting on a wall. Our contemporary world vision, Weltanschauung, was formed mainly during the 16th and 17th centuries. There was, at that time, a considerable change in the way we perceived and described the world. This new mentality and this new form of representing the cosmos provided the basis for our new way of thinking. They were the substrate upon which our modern paradigm was erected. The world＇s conversion in an image only became a reality thanks to technology. But this change happened only because of the paradigm shift originated in the 17th century. Technique always has been a way to articulate how （and what） we think. With the Greek, technique （technd） was, at first, an extension of the physis. Thus, the technique was a way of being instead of a way of thinking. After the paradigm shift in the 17th century （a metaphysical change, in the very way we connected to the world）, the human being left his former place. Perhaps would be even better if we talked about nature and culture as being as a hybrid. What, at the source, was natural, through the flows of production and consumption, undergoes transformations and becomes something that is not natural anymore but, at the same time, not completely artificial either. Our world, once divided between the social and the natural, becomes a space where a constant process, a continuous flow, is constantly happening. From that dichotomy between something good and something bad arises a dialectic, in which we no longer can see any division whatsoever.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
Natural materialism, humanistic materialism and historical materialism are the three historical forms of materialism. The ＂material＂ in historical materialism is a social thing which is ＂perceptible and imperceptib...Natural materialism, humanistic materialism and historical materialism are the three historical forms of materialism. The ＂material＂ in historical materialism is a social thing which is ＂perceptible and imperceptible by the senses＂ and connotes social relations; and the ＂history＂ in historical materialism is the realm in which contradictions between man and nature and between man and society are able to unfold, so historical materialism is ＂actually a critical view of the world＂ that inherently contains dialectics in a ＂rational form.＂ The formulation of historical materialism opened a new path for the development of materialism and even philosophy as a whole. In the course of its critique of capitalist society, which unfolds with capital as a core category, historical materialism sublates abstract existence and discovers real social existence, thus putting an end to metaphysics, which is grounded in abstract ontology.展开更多
文摘This paper will present questions from three perspectives about Quantum Mechanics （QM）： physics, epistemological, and metaphysical. The quantum phenomena do not fit with the parameters of classical physics, so a daily intuition on macroscopic world is dispensable when it is the quantum object investigated. This physical domain induces a new thinking, which requires also new concepts to describe such object. The QM is disturbing and stimulates epistemological reflections, as the issues of access about what is known; and metaphysical theme are not to be left behind with regard to QM： What would the quantum object to？ What is apprehended when this object is perceived, once considered the disturbing characteristics that constitute its physical description： interference and non-separability？ What is its nature？ This paper focuses briefly on the analysis of B. d＇Espagnat in Veiled Reality, which would represent the physical perspective of QT; for epistemological questions, one will resort to the Kantian conception of knowledge; and with regard to the metaphysical perspective, we will rely on an article by Professor J. B. Arenhart. It is necessary to note that the question that pervades in this paper is about if the experience in QM is built. Thus, we will try to seek clarity on the philosophical issues through QT, regarding the problems about the possibility of knowledge of the quantum object and its nature, and whether experience in this case is built. But furthermore, the QM instigates us to think whether metaphysics proceeds on the investigation of nature when it comes to the QM. And such a question is more than to have as problem as the scope of the description of physical data, but rather whether it makes sense or whether metaphysical research is pertinent to the QM.
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The paper submits surprising results of systematical investigating a formal-ethical aspect of conjoining Wittgenstein＇s, Moore＇s, Parmenides＇, GSdel＇s, and Lukasiewicz＇s ideas. A critique of Wittgenstein＇s critique of the natural language of ethics and of metaphysics results in submitting and elaborating a new paradigm of metaphysics as formal axiology （in particular, formal ethics）. In result, the classical metaphysics and ethics of moral rigor are represented as two-valued algebraic systems of metaphysics and formal ethics respectively. By means of this algebraic model, all the well-known scandal-making metaphysical tenets of Parmenides are produced as translations of corresponding algebraic equations from the symbolic language to the natural one. At the level of submitted discrete mathematical model of formal axiology, Parmenides＇ metaphysical （formal-axiological） concepts ＂consistency＂ and ＂inconsistency,＂ ＂completeness＂ and ＂incompleteness＂ are compared with G^del＇s logic ones. Formal-axiological meanings of the words ＂consistency,＂ ＂incompleteness,＂ ＂being,＂ ＂nonbeing,＂ ＂movement,＂ ＂knowledge,＂ ＂belief,＂ etc., are considered as moral-evaluation-functions determined by one moral-evaluation-variable. Binary moral-evaluation-functions are studied as well. The functions are precisely defined by tables. Precise definitions of ＂formal-axiological-equivalence,＂ ＂formal-axiological-law,＂ and ＂formal-axiological contradiction＂ are submitted. Thus, one can either generate or examine formal-axiological equations of algebra of metaphysics by ＂computing＂ relevant compositions of moral-value-functions. Using this ＂moral-value-table-computation-technique,＂ one can arrive to a surprising conclusion that both the notorious sentence of Moore （called ＂epistemic paradox＂） and the incompleteness sentence of Godel are formally-axiologically inconsistent ones： Hence, they are formally-axiologically equivalent. For overcoming the negative psychological effect of such a surprising result, the author has used graphic models explicating the famous Lukasiewicz＇s statement ＂Logic is morality of thought and speech.＂
文摘My research paper tries to investigate certain pertinent questions which are very important for the solution of today＇s problems which we are facing in a globalised world. They are as follows： （1） By following Jain principles, how one can promote and preserve rights of the individual; （2） In what ways Jain teachings prescribed preventive measures against the violation of human rights; （3） Chronology of Indian political thought and Comparison between Jain and Gandhian human rights. Today, we are facing the problems of infringement, misuse of rights in all walks of our life. We are confronting with the problems of social, economic, and political rights, discrimination between men and women in third world countries. Inequality is rampant. To establish equality-protection, promotion, and preservation of human rights is utmost important need of the day. It is one of ways that by following Jain teachings and principles we can be able to establish equality of rights and peace in the contemporary world. So my research paper will be aptly related with the Congress main theme, the politics in the world of inequality. My paper is an interpretative study which is viewed from the socio-political dimension not from the religious or metaphysical point of view.
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This paper will discuss the relation between the concepts of nature and culture and their intricate interdependency, focusing on modernity. Moreover, it will analyze the dichotomy that has historically emerged and its implications. Human beings have had different conceptions about what is natural and what is non-natural throughout their history. Before Modernity we did not conceive nature as being a different ontological reality, we did not perceive it as being separated from us. After modernity everything changed, and we began to see nature as a mere object. Nature became, then, a representation, like a painting on a wall. Our contemporary world vision, Weltanschauung, was formed mainly during the 16th and 17th centuries. There was, at that time, a considerable change in the way we perceived and described the world. This new mentality and this new form of representing the cosmos provided the basis for our new way of thinking. They were the substrate upon which our modern paradigm was erected. The world＇s conversion in an image only became a reality thanks to technology. But this change happened only because of the paradigm shift originated in the 17th century. Technique always has been a way to articulate how （and what） we think. With the Greek, technique （technd） was, at first, an extension of the physis. Thus, the technique was a way of being instead of a way of thinking. After the paradigm shift in the 17th century （a metaphysical change, in the very way we connected to the world）, the human being left his former place. Perhaps would be even better if we talked about nature and culture as being as a hybrid. What, at the source, was natural, through the flows of production and consumption, undergoes transformations and becomes something that is not natural anymore but, at the same time, not completely artificial either. Our world, once divided between the social and the natural, becomes a space where a constant process, a continuous flow, is constantly happening. From that dichotomy between something good and something bad arises a dialectic, in which we no longer can see any division whatsoever.
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Natural materialism, humanistic materialism and historical materialism are the three historical forms of materialism. The ＂material＂ in historical materialism is a social thing which is ＂perceptible and imperceptible by the senses＂ and connotes social relations; and the ＂history＂ in historical materialism is the realm in which contradictions between man and nature and between man and society are able to unfold, so historical materialism is ＂actually a critical view of the world＂ that inherently contains dialectics in a ＂rational form.＂ The formulation of historical materialism opened a new path for the development of materialism and even philosophy as a whole. In the course of its critique of capitalist society, which unfolds with capital as a core category, historical materialism sublates abstract existence and discovers real social existence, thus putting an end to metaphysics, which is grounded in abstract ontology.
