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People may imagine, desire or fear something that does not exist. Other philosophers concluded that intentionality is not a real relation and therefore does not require the existence of an object, while Meinong concluded there is an object for every mental state whatsoever—if not an existent then at least a nonexistent one. [1]
Noneism, as defined by Priest and Sylvan, is the idea brought forth by Meinong that there are existent objects, subsistent objects (physically nonexistent) and absistent objects (nonexistent things that lack form or shape), but the theory denies that subsistent and absistent objects exist. [5] Opposing theories
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People may imagine, desire or fear something that does not exist. Other philosophers concluded that intentionality is not a real relation and therefore does not require the existence of an object, while Meinong concluded there is an object for every mental state whatsoever—if not an existent then at least a nonexistent one. [8]
The distinction between subject and object is a basic idea of philosophy. A subject is a being that exercises agency , undergoes conscious experiences, and is situated in relation to other things that exist outside itself; thus, a subject is any individual, person , or observer.
Closer readers of his work, however, accept that Meinong held the view that objects are "indifferent to being" [18] and that they stand "beyond being and non-being". [18] On this view Meinong is expressly denying that existence is a property of an object. For Meinong, what an object is, its real essence, depends on the properties of the object ...
Eternal oblivion (also referred to as non-existence or nothingness) [1] [2] is the philosophical, religious, or scientific concept of one's consciousness forever ceasing upon death. Pamela Health and Jon Klimo write that this concept is mostly associated with religious skepticism , secular humanism , nihilism , agnosticism , and atheism . [ 3 ]
Consequently, in intentional activities, even non-existent objects can be constituted, and form part of the whole noema. Frege, however, did not conceive of objects as forming parts of senses: If a proper name denotes a non-existent object, it does not have a reference, hence concepts with no objects have no truth value in arguments. Moreover ...