Critique Of Metaphysics Research Articles

Virtualistic Transcendentalism as a Concept of Systematic Critical Metaphysics. The Pentalogy of Valentin Kanawrow

Valentin Kanawrow develops his system of critical metaphysics across five systematically linked monographs. The core of this pentalogy is the original concept of virtualistic transcendentalism. Kanawrow creates a new metaphysical system as a continuation and reorganization of Kant’s transcendental philosophy. The virtual is the domain of the pure a priori form of thought, which, however, must reach and realize experience in its regions. This transition from a priori to a posteriori is mediated by transcendental schematism – an entirely new theory developed by Valentin Kanawrow. In its descent to experience, the transcendental schema devirtualizes itself and deduces the phenomena as formats of the true ontologizations of the given in experience. Transcendental phenomena result in plural regional critical ontologies, such as special metaphysical domains. The large-scale system of critical metaphysics of Valentin Kanawrow ends with a transcendental anthropology demonstratively developed on the conducted Analytics of the transcendental phenomena constituting the lifeworld of human being.

The Perception of Socrates' Ethics in F. Nietzsche's Moral Philosophy: Overcoming Metaphysics and its "Eternal Recurrence"

The subject of the study is to consider the perception of Socrates' ethics in Nietzsche's philosophy as a theoretical basis for the formation of the key provisions of Nietzsche's philosophy of morality, in particular, possible elements of metaphysical thinking in these provisions. Nietzsche's critical argumentation in relation to the philosophical views of Socrates was considered as the basis for the key provisions of Nietzsche's moral philosophy, particularly in the aspect of its connection with the question of metaphysics. The focus of the author's research is the analysis of the perception of Socratic ideas in the context of criticism of Nietzsche's project of metaphysics through the prism of morality: the idea of self-overcoming and the increasing will to power turn out to be the basis for understanding Nietzsche's new project in moral philosophy. The research methodology includes theoretical methods, historical-philosophical and ethical-philosophical analysis of the consideration of Socrates’ ethics by Nietzsche, and the influence of this consideration on the ethical position of the latter. As a research basis, the article uses the approaches of J. Deleuze, L. Klages, A.F. Losev, L. Shestova, V.M. Bakuseva. The novelty of the article lies in tracing the influence of Socratic ethics on Friedrich Nietzsche's formulation of the moral problem, especially in the aspect of the question of metaphysics in Nietzsche's ethical thought (both criticism of metaphysics and the continuation of some lines of the metaphysical tradition). The first line of Nietzsche's criticism of Socratic philosophy was to identify the influence of Socrates on the emergence of European nihilism. Nietzsche's second thought, in relation to Socrates, concerned the "theoretical man".The third idea, which can be designated as one of the most important features of Nietzsche's moral philosophy, was the idea of self-overcoming.

Kant and the Moral Need to Limit Theoretical Reason: An Expansion of Hare's Concept of Rational Instability

Why does Kant reject atheism in such strong terms despite his denial of the traditional proofs for the existence of God? I take the position that the question of atheism and the problem it entails are not a side issue but the recurring portrait of a figure that haunts Kant not just in the Religion, but throughout his critical philosophy. I seek to expand what Kant criticizes in atheism or, more accurately, to identify atheism as part of a collection of positions that Kant rejects on grounds of what John Hare calls “rational instability,” which is ultimately a moral-rational instability. This includes also certain forms of theism and theological beliefs. I claim that Kant's agenda is to construct a world view in which genuine moral behaviour is possible by preserving the world as a moral space in which individuals are free to be moral, and that the target of his metaphysical criticism is those who over-explain the world so as to deny the possibility of a meaningful self-consciousness of agency.

Regelfolgen und Normativität: Ansätze einer transzendentalen Semantik

Wittgenstein's discussion of rule-following can be considered as a part of his criticism of metaphysics: Naturalistic as well as non-naturalistic ontologies fail to present us an adequate explanation of the normative dimension of linguistic behavior. In this paper, we will reconstruct this criticism of metaphysics and show that thereby we gain an important philosophical insight: Wittgenstein's criticism implies that the normativity of language is not a phenomenon that stands in need for an explanation but rather – to the contrary – has to be considered as a primitive, non-reducible condition that we have to presuppose in order to show how linguistic meaning is possible at all. In this sense, the notion of rule-following gives rise to a transcendental semantics.

APORIAS OF THE MODERN METAPHYSICAL CRITICISM OF RELIGION IN LEO STRAUSS’S EARLY INTERPRETATION OF SPINOZA’S THEOLOGICO-POLITICAL TREATISE

In this paper I first (§ 2) examine the metacriticism of modern critique of religion that Strauss formulates in his first book on Spinoza (1930). According to this early interpretation by Strauss, Spinoza undertakes a metaphysical critique of religion in order to confute the ontological possibility of divine revelation (or ‘miracle thesis’). Spinoza’s attempt, however, ends in an aporia: the ultimate presupposition underlying belief in revelation remains irrefutable. In the § 3 I examine a text published by Strauss shortly afterwards (1935), in which I detect a self-critique of his earlier meta-criticism of modern critique of religion. Strauss become aware here that his own understanding of Spinoza’s aporia is itself aporetic. It is in this aporia, in my view, that we must look for the key to understanding what Strauss would call retrospectively (1962) his own ‘change of orientation’ and, consequently, his discovery of ‘philosophical exotericism.’

The Difficult Struggle with Metaphysics

The article traces the crisis of intellectual and political situation in which the Vienna Circle operated. It is shown that the struggle against metaphysics was a common task of its participants. Forms and methods of metaphysical criticism are considered. The role of neo-Kantianism in the formation of logical empiricism is evaluated. The origins of the profound rift in German-speaking, and then Western philosophy as a whole, are analyzed.

Unravelling Deconstruction: A Comprehensive Examination of its Qualitative Research Method and Application in Historical Texts

This research endeavors to delve into the qualitative research method of deconstruction and its profound application in deciphering the nuanced meanings within historical texts. Utilizing a review methodology, this study takes the form of a comprehensive review article. Deconstruction, as both a theory and practical approach to text reading, challenges the prevailing notion that language systems inherently establish coherence or unity in literary texts, aiming to uncover definitive meanings. The primary objective of deconstruction is to express concepts qualitatively and analytically. Research questions are tailored to the type of text under consideration, guided by the researcher's decisions. For instance, the groundbreaking concept of "explanatory and inquiry" emerged in the literary domain, maintaining its relevance within academic institutions and expanding to encompass various conceptual frameworks. Deconstruction extends its reach into social thinking and speeches, involving critical re-examination of historical texts to glean insights into historical facts. Essentially akin to metaphysical criticism, the deconstruction method was founded by Jacques Derrida, an Algerian philosopher of French origin, whose theories significantly influenced postmodern philosophy and literary criticism.

Kant als Metaphysiker. Überlegungen zu Kants Metaphysikkritik

Kant’s critique of metaphysics was not aimed at its whole destruction, but rather at its emendation. This becomes obvious, if we take into account Kant’s conception of the development of metaphysics which comes about in three steps. Kant named them as dogmatism, scepticism and criticism. It is not controversial to assume that criticism means Kant’s own position. If this is so, then one can also assume that Kant understood his own position as a third and last step in the development of metaphysics and therefore as a part of metaphysics. It is the aim of this essay to analyse this conception as it is presented in the Critique of Pure Reason and in the essay On the Progress of Metaphysics. There are first some prelimary remarks to make in order to explain the notion of development and its implications. Then in the second and third step an analysis is provided of this conception in the Critique of Pure Reason and in On the Progress of Metaphysics. In the last and fourth step the function of natural theology (theologia naturalis) is to be explained as it is found in the essay On the Progress of Metaphysics.

Political Theory as Philosophy, as Positive Science, and as Critique

Author develops a critical review of the three dominant perspectives in Political Theory: Behaviorist, Empirical-Analitical, Classic and Contemporary Normative Theories, and Dialectical-Critical perspectives. Under the influence of scientific positivism and its critique of metaphysics, especially in the Anglophone world, the Behaviorist political theory has been developed. Its origin lies in the idea of ‘pure political science’ which, as author argues, becomes gradually, a metaphysical perspective of its own kind. Based on criticism of Behaviorist political theory, especially under the influence of Leo Strauss a new, contemporary political theory has been developed by rehabilitation of the classical perspective. For Strauss, as well as for example, for Aristotle, poltical knowledge is tightly connected to ethical action, and the political discourse is always at the same time the ‘ethical-political’. This theoretical perspective is, author suggests, an attempt to reflect upon the very foundations of political community, so in this way it is at the same time a particular ontology, which is the main point of criticism coming from a positivist block. The dialectical – critical political theories have their source, above all, in Hegel’s philosophy, and, especially after Marx and Engels, the task of political theory is understood in a rather ‘activist’ sense as investigation of political systems, institutions and revealing of relations that establish the rule of the privileged. With Critical School of 1930’s this political-theoretical approach attempts to maintain historical perspectives of understanding the society and state and their complex processes. Second important characteristics of this approach is the conception of totality, also coming from Hegel, for who the truth is always a matter of the whole, and not in some particular part. Another important feature is dialectical attitude, in fact, identification of contradictions and their conflict as mover of social and political processes. In the conclusion part, author refers to the idea of a ‘democratic political philosophy’ developed by John Rawls, as possible synthesis of dominant perspectives in political theory.

Academic Skepticism in Hume and Kant: A Ciceronian Critique of Metaphysics by Catalina González Quintero (review)

Academic Skepticism in Hume and Kant: A Ciceronian Critique of Metaphysics by Catalina González Quintero (review)

Being as sacred: on Heidegger’s ontological wanderings

René Girard’s Mimetic Theory has put forward a very compelling toolbox whose hermeneutical valour we are willing to test by reading Heidegger’s ontological wandering in the semantic constellation of Being. Finding a lead in Heidegger’s reading of Œdipus’ peripeties as presented in Sophocles’ Œdipus Rex, we will try to translate the fundamental notions of Heidegger’s critique of metaphysics into Girard’s jargon to see if any clarity is gained. It is time to go after Heidegger, both as in following him in his own wandering but also as in chasing him, out of his Holzwege, and eventually go further. Hopefully, some of the obscurities of Heidegger’s text will find in this perspective a new light, without losing any of its fascination.

Constructing Reason

AbstractIn The Architectonic of Reason, Lea Ypi provides an illuminating and innovative interpretation of the Architectonic in the first Critique. Ypi argues that Kant’s project of uniting practical and theoretical uses of reason in a critical metaphysics ultimately fails because practical reason does not have its own domain in which to legislate. This article challenges Ypi’s objection to practical reason’s lack of a domain in the first Critique. Its main contention is that reason’s need for unity in legislation may be satisfied by a belief in God as a necessary practical presupposition rather than a dogmatic metaphysical reality.

An Analysis of Heidegger’s Critique of Metaphysics’ Approach to the Nothing from a Muslim Philosopher's perspectives

Heidegger’s most significant critique of metaphysics is that the history of metaphysics is the history of the forgetting of being. However, he also criticizes metaphysics for forgetting the nothing. Metaphysics fails to adequately address both being and nothingness, neglecting the nothing and treating it as a conceptual abstraction without objective reference. Metaphysics reduces discussions of the nothing to mere figurative expressions. However, by drawing on the approach of a contemporary Muslim philosopher who examines the the problem of the nothing in particular and the fact-itself and reality in general, and the division of being into general, real, and specific, we can respond to Heidegger’s critique within the framework of metaphysics. According to this perspective, the nothing, like being, is an integral part of reality in a general and real sense. The nothing, with its nothingness, manifests itself in the external world without being reduced to the being. Thus, Heidegger’s statement that “nothing nihilates (or noths) itself” finds metaphysical justification.

Would Carnap Have Tolerated Modern Metaphysics?

AbstractAbstractIt is well known that Carnap, early in his philosophical career, took most of metaphysics to consist of meaningless pseudostatements. In contrast to this meaning-theoretic critique of metaphysics, we develop what we take to be Carnap’s later value-based critique. We argue that this later critique is forceful against several central contemporary metaphysical debates, its origin in the principle of tolerance notwithstanding.

Islamic Theology and the Crisis of Contemporary Science: Naquib al-Attas’ “Metaphysical Critique” and a Husserlian Alternative

ABSTRACT This article evaluates the “metaphysical critique” of contemporary science by the Islamic philosophical theologian Naquib al-Attas in his Prolegomena to a Metaphysics of Islām. I argue that al-Attas' critique is dialectically inappropriate because it relies on specific, and non-publicly verifiable, interpretations of revelation and spiritual intuition. I contrast this with the work of Edmund Husserl, especially in his The Crisis of European Sciences and Transcendental Phenomenology, which I show can sustain a viable critique of science through the phenomenological grounding of public reason. I also assess the prospect for Islamic engagement with Husserl on this topic.

Трансформация мышления в контексте преодоления метафизики в философии Мартина Хайдеггера

Criticism of metaphysics in the philosophy of M. Heidegger occupies a central place in his attempt to re-pose the question of being. In this work, such criticism is considered by the philosopher through the relationship between metaphysics and thinking. This involves revealing the intimate connection that, according to Heidegger, exists between philosophy and metaphysics. An analysis of Heidegger's criticism of this connection is carried out and his main idea is discussed that philosophy was so damaged by its connection with metaphysics that it should be replaced by meditative thinking. However, it is not entirely clear how the overcoming of metaphysical thinking should take place, especially given that Heidegger insists that relying on the human will to bring about changes in thinking simply reasserts the metaphysical perspective that needs to be overcome. And to overcome means to open an alternative way for thought and human being. This revelation, according to the thinker, will overcome the limitations inherent in metaphysics, and will open thought and human being to being, and this discovery will be comprehensively creative, since it will lead thought to previously hidden aspects of being. History has shown that while many claim to know what philosophy is, Heidegger argued, these thinkers did not really think through the subject properly, resulting in their statements being either superficial or based on unexplored assumptions.

Žižek and the Kantian gesture: Parallax and beyond

Early in his 1993 book Tarrying with the Negative, Slavoj Žižek asks contemporary philosophy to “repeat the Kantian gesture.” The implication is that (much like Plato did with the Sophists) Kant accepted the critique of metaphysics made by David Hume, affirming it in an unexpected positive sense. The analogous gesture for a would-be Kant in our time would be to accept deconstruction’s insistence on the contingency of meaning while treating contingency not as a failing, but as the very stuff of truth itself. For Žižek this is precisely what Jacques Lacan has already done, and this makes Lacan the pivotal thinker of our era. Yet as we follow Žižek’s pursuit of this theme in his recent article “The Parallax of Ontology” (an extract from his book Sex and the Failed Absolute), we catch sight of a new direction in Žižek’s thinking. His previous model of parallax in terms of two separate and irreconcilable realities seems to shift toward a new emphasis on the differential becoming of the two, rather than their paradoxical co-existence.

Adorno and Habermas: Two varieties of post-metaphysical thinking

This essay asks how much of Adorno is present in Habermas’s theory of communicative reason and how far Adorno anticipated Habermas in his linguistic-philosophical reflections. Despite all their differences, Adorno and Habermas agree that a contemporary philosophy must be conceived as a critique of metaphysics, which they develop with different theoretical means. For Adorno’s anti-idealist philosophy of negative dialectics, the ‘fall of metaphysics’ is irresistible, but he continues to reflect whether philosophy must still take account of the need for metaphysics. For Habermas, a modestly reconceived post-metaphysical philosophy, whose genealogy he reconstructs in his late work Auch eine Geschichte der Philosophie, is a placeholder for a theory of practical reason. As a hermeneutic science, philosophy also continues to pursue the task of contributing to human beings’ understanding of themselves and the world. Its role as an interpreter also crucially includes the attempt to translate the unsatisfied semantic elements of religious traditions into secular conceptions. This intention is in line with Adorno’s postulate that theological elements can only be sustained if they are transformed into this-worldly language.

On the Role of Polysemy in Ordinary Language Philosophers' Criticism of Metaphysics

Gilbert Ryle, Ludwig Wittgenstein ve John Langshaw Austin’in başını çektiği gündelik dil felsefecileri metafiziksel sorunların gündelik dilin yeterince anlaşılmamasının bir sonucu olduğunu iddia etmektedirler. Bu çalışmanın amacı gündelik dil felsefecilerinin metafizik eleştirilerini doğal dillerdeki çok anlamlılık olgusu ile ilişkilendirmektedir. Çalışmada Platon ve Aristoteles metafizikleri Sokratik sorunlara verilen bir cevap olarak sunulacaktır. Doğal dillerdeki çok anlamlılık durumu Sokratik sorunların dayanak noktalarından birisi olarak ele alınacaktır. Çok anlamlılıkta, eşadlılıktan durumundan farklı olarak, bir kelimenin birbirlerinden farklı anlamları arasında ilişkiler bulunmaktadır. Bu durumu açıklamak için “iyi” kelimesinin farklı anlamları arasındaki ilişkiler verilebilir. Gündelik dil felsefecileri bu anlam ağının basit kurallara, yapılara indirgenemeyeceğini iddia etmektedirler. Buradaki karmaşık anlam ağının arkasında yaşam formlarımızın bulunduğunu iddia etmektedirler. Gündelik dil felsefecilerinin penceresinden bakıldığında, bu durumun yeterince anlaşılmamış olması metafiziğin çıkış nedenlerin birisi olarak görülmektedir.

Метафизическо онтологизиране на съзнанието

The article substantiates the understanding of critical metaphysics as transcendental thinking, which defines the limits of transcendental consciousness. Transcendent thinking is explicated as a fundamental pre-object form of synthesis, which determines through non-classical logical language the existence of the possible objects of thought and knowledge. The thesis that the ontologization of consciousness is a relative form of thinking that constructs the interpretations of existence is substantiated. In this sense, ontology is understood as a universal comparability of interpretations that are a priori non-contradictory. On this basis, a reconstruction of the Platonic metaphysical understanding of the One and its rational explication through Kant's transcendental logic was realized.