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The situation, however, is not unique to Kant.
Before embarking on this study of substance, however, Aristotle goeson in Book Γ to argue that first philosophy, the most general ofthe sciences, must also address the most fundamentalprinciples—the common axioms—that are used in allreasoning. Thus, first philosophy must also concern itself with theprinciple of non-contradiction (PNC): the principle that “thesame attribute cannot at the same time belong and not belong to thesame subject and in the same respect” (1005b19). This, Aristotlesays, is the most certain of all principles, and it is not just ahypothesis. It cannot, however, be proved, since it is employed,implicitly, in all proofs, no matter what the subject matter. It is afirst principle, and hence is not derived from anything more basic.
The "anti-metaphysical" interpretation of Hegel is a red herring.
In this course, presented at the University of Feiburg during winter semester 1930, Heidegger addresses first the meaning of being in Aristotle's Metaphysics, and then uses that as a basis to study freedom and causality in Kant's Critiques.
Writing Your Thesis Or Dissertation | Springwolf Reflections
A lecture course from winter semester of 1921-22, at Freiburg. Heidegger's first discussion of factical life and its relation to care, and the beginning of a phenomenological interpretation of Aristotle. It is a beginning in the sense of an introduction (the title in the entire course, according to the table of contents), a laying down of the ground for an interpretation. As is often the case in his lectures, after he interprets the course title and what questions it elicits, and in this case some descriptions of how Aristotle has been interpreted, Heidegger uses the lecture course to discuss where his thinking is headed. The is the sub-title correctly indicates that this is about the basis for phenomenology. This course is especially value for its elaborations of the sense of "care" that will figure in .
Thesis | Metaphysics | Neoplatonism - Scribd
If the Bible's language depicting God's changing involvement with man in history does not correspond to some changing ontological reality in God, then "theological docetism" seems to result according to Oliphint.