Ontology And The Ambitions Of Metaphysics

Many significant problems in metaphysics are tied to ontological questions, but ontology and its relation to larger questions in metaphysics give rise to a series of puzzles that suggest that we don't fully understand what ontology is supposed to do, nor what ambitions metaphysics can have for finding out about what the world is like. Thomas Hofweber aims to solve these puzzles about ontology and consequently to make progress on four central metaphysical problems: the philosophy of arithmetic, the metaphysics of ordinary objects, the problem of universals, and the question whether reality is independent of us. Crucial parts of the proposed solution include considerations about quantification and its relationship to ontology, the place of reference in natural languages, the possibility of ineffable facts, the extent of empirical evidence in metaphysics, and whether metaphysics can properly be esoteric. Overall, Hofweber defends a rationalist account of arithmetic, an empiricist picture in the philosophy of ordinary objects, a restricted from of nominalism, and realism about reality, understood as all there is, but idealism about reality, understood as all that is the case. He defends metaphysics as having some questions of fact that are distinctly its own, with a limited form of autonomy from other parts of inquiry, but rejects several metaphysical projects and approaches as being based on a mistake.

Metaphysics asks questions about existence: for example, do numbers really exist? Metametaphysics asksquestions about metaphysics: for example, do its questions have determinate answers? If so, are these answers deep and important, or are they merely a matter of how we use words? What is the proper methodology for their resolution? These questions have received a heightened degree of attention lately with new varieties of ontological deflationism and pluralism challenging the kind of realism that has become orthodoxy in contemporary analytic metaphysics.This volume concerns the status and ambitions of metaphysics as a discipline. It brings together many of the central figures in the debate with their most recent work on the semantics, epistemology, and methodology of metaphysics.

Metaphysics asks questions about existence: for example, do numbers really exist? Metametaphysics asks questions about metaphysics: for example, do its questions have determinate answers? If so, are these answers deep and important, or are they merely a matter of how we use words? What is the proper methodology for their resolution? These questions have received a heightened degree of attention lately with new varieties of ontological deflationism and pluralism challenging the kind of realism that has become orthodoxy in contemporary analytic metaphysics. This volume concerns the status and ambitions of metaphysics as a discipline. It brings together many of the central figures in the debate with their most recent work on the semantics, epistemology, and methodology of metaphysics.

Many significant problems in metaphysics are tied to ontological questions, but ontology and its relation to larger questions in metaphysics give rise to a series of puzzles that suggest that we don't fully understand what ontology is supposed to do, nor what ambitions metaphysics can have for finding out about what reality is like. Thomas Hofweber aims to solve these puzzles about ontology and consequently to make progress on four central metaphysical problems: the philosophy of arithmetic, the metaphysics of ordinary objects, the problem of universals, and the question of whether the reality is independent of us. Crucial parts of the proposed solution involve considerations about quantification and its relationship to ontology, the place of reference in natural languages, the possibility of ineffable facts, the extent of empirical evidence in metaphysics, and whether metaphysics can be properly esoteric. Overall, Hofweber defends a rationalist account of arithmetic, an empiricist picture in the philosophy of ordinary objects, a restricted form of nominalism, and realism about reality, understood as all there is, but idealism about reality, understood as all that is the case. He defends metaphysics as having some questions of fact that are distinctly its own, with a limited form of autonomy from other parts of inquiry, but rejects several metaphysical projects and approaches as being based on a mistake.

Both science and philosophy are interested in questions of ontology - questions about what exists and what these things are like. Science and philosophy, however, seem like very different ways of investigating the world, so how should one proceed? Some defer to the sciences, conceived as something apart from philosophy, and others to metaphysics, conceived as something apart from science, for certain kinds of answers. This book contends that these sorts of deference are misconceived. A compelling account of ontology must appreciate the ways in which the sciences incorporate metaphysical assumptions and arguments. At the same time, it must pay careful attention to how observation, experience, and the empirical dimensions of science are related to what may be viewed as defensible philosophical theorizing about ontology. The promise of an effectively naturalized metaphysics is to encourage beliefs that are formed in ways that do justice to scientific theorizing, modeling, and experimentation. But even armed with such a view, there is no one, uniquely rational way to draw lines between domains of ontology that are suitable for belief, and ones in which it would be better to suspend belief instead. In crucial respects, ontology is in the eye of the beholder: it is informed by underlying commitments with implications for the limits of inquiry, which inevitably vary across rational inquirers. As result, the proper scope of ontology is subject to a striking form of voluntary choice, yielding a new and transformative conception of scientific ontology.

This book discusses much of Heidegger's later thought on metaphysics as 'ontotheology', education, and National Socialism.

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