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Philosophical theology – branch of theology and metaphysics that uses philosophical methods in developing or analyzing theological concepts. Natural theology – branch of theology and metaphysics the object of which is the nature of the gods, or of the one supreme God. In monotheistic religions, this principally involves arguments about the ...
The beginning of Aristotle's Metaphysics, one of the foundational texts of the discipline. Metaphysics is the branch of philosophy that examines the basic structure of reality. It is traditionally seen as the study of mind-independent features of the world, but some theorists view it as an inquiry into the conceptual framework of human ...
Print/export Download as PDF; Printable version; In other projects ... move to sidebar hide. Introduction to Metaphysics may refer to: Introduction to Metaphysics ...
Many of Aristotle's works are extremely compressed, and many scholars believe that in their current form, they are likely lecture notes. [2] Subsequent to the arrangement of Aristotle's works by Andronicus of Rhodes in the first century BC, a number of his treatises were referred to as the writings "after ("meta") the Physics" [b], the origin of the current title for the collection Metaphysics.
Introduction to Metaphysics (German: Einführung in die Metaphysik) is a revised and edited 1935 lecture course by Martin Heidegger first published in 1953. The work is notable for a discussion of the Presocratics and for illustrating Heidegger's supposed "Kehre," or turn in thought beginning in the 1930s—as well as for its mention of the "inner greatness" of Nazism.
Introduction to Metaphysics" (French: "Introduction à la Métaphysique") is a 1903 essay about the concept of reality by Henri Bergson. For Bergson, reality occurs not in a series of discrete states but as a process similar to that described by process philosophy or the Greek philosopher Heraclitus .
The concept of Sufi Metaphysics was first deeply discussed in written form by Ibn Arabi [12] in one of his most prolific works titled Fusus-al-hikam [13] where he applies deep analysis on the issue of Oneness through the metaphor of mirror. In this metaphor, al-Arabi compares an object being reflected in countless mirrors to the relationship ...
In other words, it is a copy of a copy of a form. [4] Therefore, works of art are either for the joy of entertainment or an illusion. [4] Contrastingly, Plato's other theory talks about how an artist may have the power to create an artwork truer than the copies of the form.
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