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Theology, 2011
Christian theology has said much about existence and being – whether God’s being is the same as that of creatures, whether existence is good or morally neutral, and whether we can say anything meaningful about how God relates to things that do not exist.
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Christian theology has said much about existence and being – whether God’s being is the same as that of creatures, whether existence is good or morally neutral, and whether we can say anything meaningful about how God relates to things that do not exist.
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2012
What Herodotus called the ¢rc¾ kakin, the beginning of troubles, in our case takes place with Parmenides of Elea, the Greek philosopher lived between sixth and fifth century B.C., who, in his poem On Nature , forbade to talk, and also to think, about what is not:
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What Herodotus called the ¢rc¾ kakin, the beginning of troubles, in our case takes place with Parmenides of Elea, the Greek philosopher lived between sixth and fifth century B.C., who, in his poem On Nature , forbade to talk, and also to think, about what is not:
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Grief and the Imminent Threat of Non-Being
British Journal of Psychiatry, 1971The experience and meaning of grief differs with the progression of self-awareness of the experiencer in his ontogenetic evolution from utter dependence to differentiated integration. Autonomy, achieved by very few adults, carries with it the connotation of transcendence over mere obedience and conformity to the canons of society.
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1965
As we have seen, mutability in Augustine’s metaphysics, is defined in terms of not-being (non-esse) and immutability in terms of being (esse or vere esse): “non enim est verum esse, ubi est et non esse.”1 If follows that these two principles — esse and nonesse — are formally more basic in the metaphysical dimension of his thought than are the more ...
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As we have seen, mutability in Augustine’s metaphysics, is defined in terms of not-being (non-esse) and immutability in terms of being (esse or vere esse): “non enim est verum esse, ubi est et non esse.”1 If follows that these two principles — esse and nonesse — are formally more basic in the metaphysical dimension of his thought than are the more ...
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Philosophy and Phenomenological Research, 2008
The approach to intentionality which it provides has two central planks. The first in the deployment of a theory of worlds of various kinds actual, possible, impossible. The second is the invocation of non-existent objects. In this way, it draws heavily on the bold work of the late Australasian philosopher, Richard Sylvan (ne Routley), who ...
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The approach to intentionality which it provides has two central planks. The first in the deployment of a theory of worlds of various kinds actual, possible, impossible. The second is the invocation of non-existent objects. In this way, it draws heavily on the bold work of the late Australasian philosopher, Richard Sylvan (ne Routley), who ...
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2005
AbstractTowards Non-Being presents an account of the semantics of intentional verbs such as ‘believes’, ‘fears’, ‘seeks’, and ‘imagines’. It tackles problems concerning intentional states which are often brushed under the carpet, such as their failure to be closed under deducibility. Drawing on the noneist work of the late Richard Routley (Sylvan), the
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AbstractTowards Non-Being presents an account of the semantics of intentional verbs such as ‘believes’, ‘fears’, ‘seeks’, and ‘imagines’. It tackles problems concerning intentional states which are often brushed under the carpet, such as their failure to be closed under deducibility. Drawing on the noneist work of the late Richard Routley (Sylvan), the
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2020
How Non-being Haunts Being reveals how the human world is not reducible to “what is.” Human life is an open expanse of “what was” and “what will be,” “what might be” and “what should be.” It is a world of desires, dreams, fictions, historical figures, planned events, spatial and temporal distances, in a word, absent presences and present absences ...
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How Non-being Haunts Being reveals how the human world is not reducible to “what is.” Human life is an open expanse of “what was” and “what will be,” “what might be” and “what should be.” It is a world of desires, dreams, fictions, historical figures, planned events, spatial and temporal distances, in a word, absent presences and present absences ...
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Why do we enjoy artworks that depict disasters and suffering? Is this a hangover from the Modernist impulse to break the rules of harmony? Is there actually a proper way to perform negativity in art without resorting to nihilism? The Temptation of Non-Being uses these fundamental questions to paint a picture of contemporary art as beset by an outbreak ...
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Inquiry, 1973
There are genuine references to non‐existent objects, as can be seen through elucidating reference in common language and applying the criteria enumerated to expressions used in writing and speaking about fiction. The concept of a fictitious entity is simply accepted in the adoption of the ‘language‐game’ of fiction and has no undesirable ontological ...
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There are genuine references to non‐existent objects, as can be seen through elucidating reference in common language and applying the criteria enumerated to expressions used in writing and speaking about fiction. The concept of a fictitious entity is simply accepted in the adoption of the ‘language‐game’ of fiction and has no undesirable ontological ...
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Grazer Philosophische Studien
Abstract Existence as reflected in natural language is not a univocal notion, but divides into different modes of being, such as existence (in, roughly, the sense of endurance) and occurrence. One aim of this article is to distinguish sharply between abstract artifacts and non-existent objects (e.g., plans vs.
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Abstract Existence as reflected in natural language is not a univocal notion, but divides into different modes of being, such as existence (in, roughly, the sense of endurance) and occurrence. One aim of this article is to distinguish sharply between abstract artifacts and non-existent objects (e.g., plans vs.
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