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about the self, particularly in relation to God. In the Confessions, he discusses the negative
effects of sin on human nature and will. He explores the motives and intents of behavior, and
how human happiness is only found in a loving relationship with God. He argues that what
human beings need most are hearts that rest in the love and care of the almighty God. --
https://reflectionsbyken.wordpress.com/2012/08/21/top-ten-things-augustine-contributed-to-
philosophy-part-ii/ Kenneth august 12 2012 reflections wordpress
https://iep.utm.edu/kantmeta/
Immanuel Kant (1724-1804) is one of the most influential philosophers in the history of Western
philosophy. His contributions to metaphysics, epistemology, ethics, and aesthetics have had a profound
impact on almost every philosophical movement that followed him. This article focuses on his
metaphysics and epistemology in one of his most important works, The Critique of Pure Reason. A large
part of Kant’s work addresses the question “What can we know?” The answer, if it can be stated simply,
is that our knowledge is constrained to mathematics and the science of the natural, empirical world. It is
impossible, Kant argues, to extend knowledge to the supersensible realm of speculative metaphysics.
The reason that knowledge has these constraints, Kant argues, is that the mind plays an active role in
constituting the features of experience and limiting the mind’s access only to the empirical realm of
space and time.
Problems in Metaphysics
Many of the problems facing today’s metaphysicians concern the fundamental structure of reality, the
underlying material substance and the creative process that gives individual objects their shape and
form, their qualities or properties.
Apart from appearances and the sense data of experiences, what is the underlying reality, what is there
“really?” What “constitutes” a material object? What is its “principle of individuation?” Does a concrete
object maintain its identity as it moves in space and time?
A surprising number of today’s metaphysical questions were first asked over two millennia ago by the
ancient Greek philosophers. It is shocking that so little progress has been made toward definitive
answers to some of them.
Perhaps it is because metaphysics is a search for certain knowledge that is beyond the material world,
not derivable from experience, and eternally true (in any possible world). Such knowledge is limited to
immaterial ideas in logic (“A is A”), mathematics (7 + 5 = 12), and some sentences or propositions that
are true by (conventional) definition.
Can unchanging eternal ideas and truths provide us any knowledge about the constantly changing
material world?
And what is the existential (or ontological) status of these abstract ideas? Do numbers exist? If so, is
their kind of existence different from that of material objects? Do the past and present exist? Are there
immaterial minds apart from material brains? How could they interact?
Although many metaphysicians claim to be exploring the fundamental structure of reality, the
overwhelming fraction of their writings is about problems in analytic linguistic philosophy, that is to say
problems with words. Many questions appear to be verbal quibbles. Others lack meaning or have no
obvious truth value, dissolving into paradoxes.
Based on current practice, we can sharpen the definition of a metaphysician to be an analytic language
philosopher who discusses metaphysical problems.
Note that many metaphysical problems are dichotomies, with either/or debates, suggesting that a
common underlying theme is some kind of dualism, almost always the dualism between materialism
and idealism (pure abstract information). -- https://courses.lumenlearning.com/sanjacinto-
philosophy/chapter/metaphysics-historical-background-and-metaphysical-problems-part-2/ lumen
introduction to philosophy
Moore, Jared S. "The Methods and Problems of Philosophy." Philosophy 16, no. 61 (1941): 56-73.
Accessed August 4, 2020. www.jstor.org/stable/3747645.