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Added by: Emily Paul
Publisher's Note: The best life is realized when all existents are in such harmony with one another that all can play their assigned roles. Suffering always comes from disharmony. The vital harmony of life is harmony between creatures and Creator; and the way in which a creature fits with the existence of the Creator is a necessary condition for the creature's survival. Among all creatures, human beings are able to have comprehensive knowledge of God and achieve an active harmony with God in all aspects. The earth is a testing ground in which humans can prepare themselves epistemically and then practically to contribute actively to harmony with God. Since a laboratory has its own rules, we should not expect an ideal life in the earthly laboratory. After the laboratorial role that one plays in the present world, one still is on the watch and can share in the experiences of living people and develop epistemically so that one receives an epistemic safe point that is necessary for harmony with God.Allori, Valia. On the metaphysics of quantum mechanics2013, In Soazig Lebihan (ed.), Precis de la Philosophie de la Physique, Vuibert.-
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Added by: Laura Jimenez
Abstract: Many solutions have been proposed for solving the problem of macroscopic superpositions of wave function ontology. A possible solution is to assume that, while the wave function provides the complete description of the system, its temporal evolution is not given by the Schroedinger equation. The usual Schroedinger evolution is interrupted by random and sudden "collapses". The most promising theory of this kind is the GRW theory, named after the scientists that developed it: Gian Carlo Ghirardi, Alberto Rimini and Tullio Weber. It seems tempting to think that in GRW we can take the wave function ontologically seriously and avoid the problem of macroscopic superpositions just allowing for quantum jumps. In this paper it is argued that such "bare" wave function ontology is not possible, neither for GRW nor for any other quantum theory: quantum mechanics cannot be about the wave function simpliciter. All quantum theories should be regarded as theories in which physical objects are constituted by a primitive ontology. The primitive ontology is mathematically represented in the theory by a mathematical entity in three-dimensional space, or space-time.Comment: This is a very interesting article on the ontology of Quantum Mechanics. It is recommended for advanced courses in Philosophy of Science, especially for modules in the Philosophy of physics. Previous knowledge of Bohmian mechanics and the Many Words Interpretation is necessary. Recommended for postgraduate students.
Allori, Valia. Primitive Ontology in a Nutshell2015, International Journal of Quantum Foundations 1(2):107-122-
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Added by: Sara Peppe
Abstract: The aim of this paper is to summarize a particular approach of doing metaphysics through physics - the primitive ontology approach. The idea is that any fundamental physical theory has a well-defined architecture, to the foundation of which there is the primitive ontology, which represents matter. According to the framework provided by this approach when applied to quantum mechanics, the wave function is not suitable to represent matter. Rather, the wave function has a nomological character, given that its role in the theory is to implement the law of evolution for the primitive ontology.Comment: This article works well as a secondary reading since it refers to specific theories of physics. Previous knowledge on the cornerstones of philosophy of physics is needed.
Anne Conway. Selections from the Principles of the Most Ancient and Modern Philosophy1994, in Margaret Atherton (ed.) Women Philosophers of the Early Modern Period. Hackett Publishing Company. [originally written 1677]-
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Added by: Alison StoneAbstract:
Anne Conway's treatise is a work of Platonist metaphysics in which she derives her system of philosophy from the existence and attributes of God. The framework of Conway's system is a tripartite ontological hierarchy of ‘species’, the highest of which is God, the source of all being. Christ, or ‘middle nature’, links God and the third species, called ‘Creature’. [...] Anne Conway denies the existence of material body as such, arguing that inert corporeal substance would contradict the nature of God, who is life itself. Incorporeal created substance is, however, differentiated from the divine, principally on account of its mutability and multiplicity even so, the infinite number and constant mutability of created monads constitute an obverse reflection of the unity, infinity, eternity and unchangeableness of God. The continuum between God and creatures is made possible through ‘middle nature’, an intermediary being, through which God communicates life, action, goodness and justice. [...] The spiritual perfectionism of Anne Conway's system has dual aspect: metaphysical and moral. On the one hand all things are capable of becoming more spirit-like, that is, more refined qua spiritual substance. At the same time, all things are capable of increased goodness. She explains evil as a falling away from the perfection of God, and understands suffering as part of a longer term process of spiritual recovery. She denies the eternity of hell, since for God to punish finite wrong-doing with infinite and eternal hell punishment would be manifestly unjust and therefore a contradiction of the divine nature. Instead she explains pain and suffering as purgative, with the ultimate aim of restoring creatures to moral and metaphysical perfection. Anne Conway's system is thus not just an ontology and but a theodicy (From SEP.)Comment: This chapter could be used in a history of philosophy course as one week's reading. The author has a metaphysics that is often seen to anticipate that of Leibniz so one could, e.g., include a week on Conway in advance of a week or two (or three) on Leibniz.
Antony, Louise. The Openness of Illusions2011, Philosophical Issues, 21 (2011), 25-44-
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Added by: Simon Fokt, Contributed by: Simon Prosser
Abstract: Illusions are thought to make trouble for the intuition that perceptual experience is "open" to the world. Some have suggested, in response to the this trouble, that illusions differ from veridical experience in the degree to which their character is determined by their engagement with the world. An understanding of the psychology of perception reveals that this is not the case: veridical and falsidical perceptions engage the world in the same way and to the same extent. While some contemporary vision scientists propose to draw the distinction between veridical experience and illusion in terms of the satisfaction or non-satisfaction of “hidden assumptions” deployed in the course of normal perceptual inference, I argue for a different approach. I contend that there are, in a sense, no illusions – illusions are as “open” as veridical experiences. Percepts lack the kinds of intentional content that would be needed for perceptual misrepresntation. My view gives a satisfying solution to a philosophical problem for disjunctivism about the good case/bad case distinction: with respect to illusions, every "bad case" of seeing an X can be equally well construed as a "good case" of seeing some Y (different from X). -/- .
Comment: Background reading on direct realism and sense data.
Balog, Katalin. Conceivability, possibility, and the mind-body problem1999, Philosophical Review 108 (4):497-528.-
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Added by: Clotilde Torregrossa, Contributed by: Simon Fokt
Abstract: In (Chalmers, 1996), David Chalmers influentially argued that if physicalism is true then every positive truth is a priori entailed by the full physical description—this is called 'the a priori entailment thesis'. However, ascriptions of phenomenal consciousness are not so entailed and thus he concludes that Physicalism is false. As he puts it, 'zombies' are metaphysically possible. I attempt to show that this argument is refuted by considering an analogous argument in the mouth of a zombie. The conclusion of this argument is false so one of the premises is false. I argue at length that this shows that the original conceivability argument also has a false premise and so is invalid.Comment: This paper is most suitable for further reading in any course which discusses consciousness and conceivability arguments. Note that this paper was chosen by The Philosopher's Annual as one of the ten best articles appearing in print in 2000 and so is reprinted in Volume XXIII of The Philosopher's Annual.
Barnes, Elizabeth. Disability, Minority, and Difference2009, Journal of Applied Philosophy 26(4): 337-355.-
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Added by: Emily Paul
Abstract: In this paper I develop a characterization of disability according to which disability is in no way a sub?optimal feature. I argue, however, that this conception of disability is compatible with the idea that having a disability is, at least in a restricted sense, a harm. I then go on to argue that construing disability in this way avoids many of the common objections leveled at accounts which claim that disability is not a negative feature.Comment: Really useful in an applied ethics course or, for instance, in a metaphysics course when teaching about social ontology and social constructivism. This would be a great primary or secondary reading for the latter. If being used as a primary reading, students could simply be asked as seminar preparation to summarise Barnes' argument in their own words. I think it's really important to get a good handle on, and having this question as preparation will get students thinking about it in depth beforehand. As this is quite a substantial task, it would be fine for this to be the only set question. I really think everyone should read this paper.
Barnes, Elizabeth. Arguments Against Metaphysical Indeterminacy and Vagueness2010, Philosophy Compass 5(11): 953-964.-
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Added by: Emily Paul
Abstract: In this paper, I'll examine some of the major arguments against metaphysical indeterminacy and vagueness. Metaphysical accounts of indeterminacy and vagueness have been decidedly unpopular, and this paper examines some of the major reasons for that unpopularity.Comment: A really useful overview of the alleged problem of metaphysical indeterminacy, and the main arguments against it. Written extremely clearly, but dealing with complex subject matter, so suitable for either an advanced undergraduate or masters class (or a further reading in an intermediate undergraduate class).
Barnes, Elizabeth. Going Beyond the Fundamental: Feminism in Contemporary Metaphysics2014, Proceedings of the Aristotelian Society 114 (3pt3):335-351-
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Added by: Simon Fokt, Contributed by: Alison Fernandes
Abstract: Much recent literature in metaphysics attempts to answer the question, ‘What is metaphysics?' In this paper I argue that many of the most influential contemporary answers to this question yield the result that feminist metaphysics is not metaphysics. I further argue this result is problematic.Comment: Useful for raising questions about the scope of metaphysics, issues to do with fundamentality, as well as the relation between feminism and metaphysics. An excellent paper to include at the end of an undergraduate course in metaphysics, or to include in a course on social ontology.
Bennett, Karen. There is no special problem with metaphysics2016, Philosophical Studies 173 (1):21-37-
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Added by: Clotilde Torregrossa, Contributed by: Naomi Osorio-Kupferblum
Abstract: I argue for the claim in the title. Along the way, I also address an independently interesting question: what is metaphysics, anyway? I think that the typical characterizations of metaphysics are inadequate, that a better one is available, and that the better one helps explain why metaphysics is no more problematic than the rest of philosophyComment: A defence of metaphysics; talks of the role metaphysics should play in analytic philosophy (viz. provide the toolbox for the other disciplines) and what belongs to it.
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Ali Mobini, Mohammed. Earth’s Epistemic Fruits for Harmony with God: An Islamic Theodicy
2013, in The Blackwell companion to the problem of evil (eds J. P. McBrayer and D. Howard-Snyder), John Wiley & Sons, Ltd, Oxford. Chapter 20.
Comment: A great chapter to use when teaching about theodicies, especially because it can be hard to find non-Christian theodicies in mainstream Philosophy of Religion literature. The laboratory analogy is particularly interesting, and it could be good to have a couple of seminar questions relating specifically to the strength of this analogy.