Universals

Carmichael, Chad

doi:10.1007/s11098-009-9417-3

Cited by 26 publications

(6 citation statements)

References 49 publications

(28 reference statements)

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“…If they did, this would (given Serious Actualism) undercut the aim of letting certain propositions be true with respect to worlds without existing at those worlds. This feature of the view also, I think, avoids the argument of Carmichael (2010), § 2.2 that views of the sort being developed here are committed to rejecting the S4 and S5 axioms. 31 Plantinga (1983) argues convincingly that some ways of letting propositions be possible but not possibly true-like those which identify possibility with possible nonfalsehood-lead to unacceptable assignments of necessity and possibility to propositions.…”

Section: Socrates Does Not Exist Ufi () Socrates Exists)mentioning

confidence: 56%

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On Possibly Nonexistent Propositions

Speaks

2012

Philos Phenomenol Research

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Alvin Plantinga gave a reductio of the conjunction of the following three theses: Existentialism (the view that, e.g., the proposition that Socrates exists can't exist unless Socrates does), Serious Actualism (the view that nothing can have a property at a world without existing at that world) and Contingency (the view that some objects, like Socrates, exist only contingently). I sketch a view of truth at a world which enables the Existentialist to resist Plantinga's argument without giving up either Serious Actualism or Contingency.

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Section: Socrates Does Not Exist Ufi () Socrates Exists)mentioning

confidence: 56%

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confidence: 56%

On Possibly Nonexistent Propositions

Speaks

2012

Philos Phenomenol Research

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“…4. See Brown (2004), Carmichael (2010, Chomsky (2005), Maffesoli (2007) and Schatzky (2003) for more information. Maffesoli, on page 81, raises the argument that humanity needs to formalise an understanding of 'heterology', the real existence of multiples.…”

Section: Resultsmentioning

confidence: 99%

The Taliban Did Not Create the Taliban, Imperialism Did

Gagnon

2012

Journal of South Asian Development

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Sir Karl Popper’s (2002) method of historicism has been neglected in the analysis of the radicalisation of Afghanistan’s society in the form of the Taliban. Popper’s historicism is the idea that the past may allow the forecasting of the future by understanding the state of the present in one specific line of historical inquiry. It is argued herein that by analysing periods of imperialism—those eras of social injustice, violence and oppression—it is seen that such imperialism led to radical fundamentalism, as many had no choice but to lash out. The push to strenuous religious identity, heavily laden with violent tactics, was the natural response of peoples trying to maintain their identities and collective destiny from imperial domination. Furthermore, as evidence continues to show, most often those individuals that are first to radicalise are the poorest of the poor, the dispossessed, or those who have experienced violent injustices. Using Popper’s method, it is possible to explain how imperialism breeds radicalism (using Afghanistan as an example) and as such provide some general recommendations to swing the pendulum in reverse so as to minimise radical behaviour. This article has implications for international relations, foreign policies and aid.

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“…Something is a predicable just in case it can be true or false of something, i.e. possess an extension and anti‐extension (Carmichael : 373). Predicables might include properties , i.e.…”

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confidence: 99%

“…ways things can be thought of as being, and even linguistic expressions (cf. Carmichael : 373–4). Second, a class is a collection with a membership‐condition.…”

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confidence: 99%

Heidegger the Metaphysician: Modes‐of‐Being andGrundbegriffe

Kelly

2014

European J of Philosophy

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Modes-of-being (Seinsarten) figure centrally in Heidegger's masterwork Being and Time. Testimony to this is Heidegger's characterisation of two of his most celebrated enquiries-the Existential analytic and the Zeug analysis-as investigations into the respective modes-of-being of the entities concerned. Yet despite the importance of this concept, commentators disagree widely about what a mode-of-being is. In this paper, I systematically outline and defend a novel and exegetically grounded interpretation of this concept. Strongly opposed to Kantian readings, such as those advocated by Taylor Carman and Cristina Lafont, I interpret a mode-of-being as a universal that defines a district (Bezirk)-that is, a natural class of entities that ought to be conceptualised in a special way. As such, every mode-of-being plays an important metaphysical and epistemic role: serving both to unify a natural class of a high degree of generality and as the interpretandum of an act yielding the basic-concepts (Grundbegriffe) pertaining to the entities therein. In explicating and arguing for this interpretation, I attribute a characteristically Aristotelian philosophical position to the early Heidegger, encompassing both metaphysical and epistemological realism and a conceptualist theory of universals.

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Universals

Cited by 26 publications

References 49 publications

On Possibly Nonexistent Propositions

On Possibly Nonexistent Propositions

The Taliban Did Not Create the Taliban, Imperialism Did

Heidegger the Metaphysician: Modes‐of‐Being andGrundbegriffe

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