By Stefano Maso, Carlo Natali, Gerhard Seel
ISBN-10: 1930972733
ISBN-13: 9781930972735
This quantity provides the result of the ESAP-HYELE convention on "Aristotle, Physics 7.3: what's Alteration?", which happened in Vitznau, Switzerland, 12–15 February 2007. The participants are a part of a staff of Aristotelian students who got here jointly for the 1st time in 1995, and feature for the reason that been assembly each spring. the aim in their gatherings is to learn and interpret line through line a brief, yet very important bankruptcy of Aristotle's works. during this approach, recognition is focussed on key texts of specific exegetic and theoretical curiosity. every one consultation starts off with the presentation of a translation and a primary research of the most difficulties; those then develop into the topic of an extreme debate which illustrates the several faculties of suggestion and methodological ways. through the years, the war of words of those diversified issues of view has had a beneficiary impression on scholarship and has inspired examine task around the globe. at the party of the Vitznau assembly in 2007, it used to be made up our minds for the 1st time to post the result of the assembly with a purpose to lead them to obtainable to a much broader public of students and scholars. the current quantity is the fruit of this universal effort.
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Extra info for Reading Aristotle Physics VII.3. What Is Alteration?
Example text
McFadyen 1993 Donovan 1994: 2, 4, 8 68 69 70 71 72 METAPHYSICAL PHILOSOPHY OF RELIGION 39 either assert or deny that God-in-Godself exists. However, we can still talk meaningfully about whether the God we can describe and (possibly) experience as existing; in other words, we can talk about whether or not there is a God-for-us. In formulating non-metaphysical realism, I will show that we can reject metaphysical realism without rejecting the possibility that our utterances about God-for-us can be statements about a shared independent reality, statements which may be evidence-transcendent truths.
Both realist and anti-realist positions alike are defended by supporters who argue that these are religiously adequate positions. Consequently, I argue, the realism debates reflect the religious standpoints of the participants to a far greater extent than what is helpful. My work, it is hoped, will help to make the realism debate in the philosophy of religion more philosophically oriented. The fact that the religious adequacy of a certain philosophical position is frequently thought to be an argument in favor of that position stems, I argue, from a tendency on the part of many philosophers of religion to 67 Hick 1993: 7 METAPHYSICAL PHILOSOPHY OF RELIGION 37 take a stance on the basic questions of religion.
It is outside of our conceptual systems. We cannot describe what reality is like in itself but we can refer to this reality-in-itself. We can assert that it exists. Although Hick uses Kantian terms and concepts to outline his idea of metaphysical realism, it is by no means obvious that Kant himself was a metaphysical realist. 1 will not examine Kant's stance on metaphysical realism but I will focus on the ways in which Kant's distinction between reality-in-itself and reality as humanly perceived has been and is understood or presupposed by many philosophers of religion in their reflections.
Reading Aristotle Physics VII.3. What Is Alteration? by Stefano Maso, Carlo Natali, Gerhard Seel
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