Gustav Bergmann: Phenomenological Realism and Dialectical by Bruno Langlet, Jean-Maurice Monnoyer

By Bruno Langlet, Jean-Maurice Monnoyer

The texts of this publication are keen on Gustav Bergmanns open and new difficulties and their lively position on matters in modern metaphysics, just like the ontology of ties, connections and family; difficulties of exemplification; substrates and tropes; theories, details, endurance; and the metaphysics of house, time, and lifestyles. the aim of the ebook is to supply a few realizing of his vital pursuits, but in addition to teach the evolution of the particular scope of his proposal.

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Extra resources for Gustav Bergmann: Phenomenological Realism and Dialectical Ontology

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But these patterns are contingent, separable and without any real or necessary connection to one another. Even mind or nous, while of a unique sort of substance, and not mixed with the other stuffs, is not itself a unity; it too consists of parts. What is not a unity cannot unify and therefore cannot explain. Mind, moreover, is of this world, the world that exists in space and time, the world we know by sense. Mind is not something that is outside this world and certainly not something that grasps the eternal forms and therefore partakes of that eternal being.

Earman seems to have overlooked this important essay, which makes the point he is making; at least, it is not in the bibliography to Earman’s essay. 30 It turns out that Dretske’s proposal is hardly original. Bergmann gave the criticism originally in response to C. D. Broad, who had argued Dretske’s thesis in his commentary on McTaggart,31 who had also defended a version of Dretske’s thesis. Unfortunately, Dretske seems not to know either the history of his proposal nor the criticisms which have been raised against it.

2. 43. Bergmann, “Logical Positivism,” p. 14. 44. Cf. Bergmann, “Logical Positivism, Language, and the Reconstruction of Metaphysics,” in his Metaphysics of Logical Positivism, pp. 30-77, at p. 50; and “The Revolt against Logical Atomism,” in his Meaning and Existence (Madison, WI: University of Wisconsin Press, 1960), pp. 39-72, at p. 57. 34 that it is not green. As Bergmann also put the point “There are several things with which we become acquainted if they are once presented to us. ”45 This being true, the world as we know it in ordinary experience is “atomistic,”46 the parts as we know them in their givenness are logically and ontologically separable: there are no objective necessary connections.

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