The Paradox Of Existence

For metaphysicians who have imbibed the sober and inebriating teachings of Thomas Aquinas, existence is an act, the act which makes all things actually to be. As the act of existence makes things to be, essence makes them to be what they are. Essence and the act of existence, in other words, are really distinct yet together they compose each of the things that are.Such an understanding involves a number of paradoxes, and Frederick D. Wilhelmsen's articulation of them reveals his philosophical genius. These paradoxes include the fact that the act of existence does not exist, that it can be thought but not conceived by the mind, and that truths about God can be known while He himself remains absolutely unknown. Wilhelmsen argues the notion that the Christian faith and philosophical reason harmonize while remaining completely distinct from each other.Writing in a captivating style, Wilhelmsen begins with a discussion of the development, strengths, and limitations of the ancient Greek philosophical accounts of being. Following that, he develops such key topics as the problem of existence, St. Thomas Aquinas' understanding of being, critical analyses of Hegel's and Heidegger's doctrines of being, existence as "towards God," and a metaphysical approach to the human person. The final two chapters develop the sense in which metaphysical thinking is and is not shaped by historical and social factors.

This book is not a merely historical reconstruction of Schelling’s thought; its main goal is to provide a contribution for a better comprehension of the importance of the philosophical quest of the young German philosopher from within, which represents a turning point for the whole thought of modernity. I did not describe the various fields of Schelling’s work, but I pointed out the central position of his Aesthetics, through the analysis of the inner mechanisms of his concepts. This mechanism, in my opinion, shows the reason why an Aesthetic philosophy is possible, and why its origin can be traced to Kant’s Aesthetics (particularly in Kant’s Critique of Judgement) and in the speculations of the early post-Kantian philosophy. The young Schelling’s philosophical problems precede his encounter with Fichte’s philosophy. Schelling discovers these problems, related to Plato, Aristotle, Spinoza, Wolff, Leibniz and Kant, in the protestant college of the Stift in Tübingen. Fichte confirmed the necessity of an urgent reform of transcendental philosophy, and offered to the young philosopher a philosophical dictionary and an orientation. Schelling exploited these resources with a great degree of autonomy, independence and originality. In these years Hölderlin’s influence on Schelling was much greater. Schelling’s and Hölderlin’s speculations, in these crucial years, were tightly connected.

This book focuses on death as life’s paradox in order to test, to put on trial, what it means for us human beings to exist. No one of us chooses to be born. Yet, having been born, we must choose to have been born, to live, to exist. To exist is to choose to exist. To choose to exist is to live with our choices. This text argues that death is the limit of life, that we can live freely and lovingly, at once justly and compassionately, solely within the limit of death. It shows that we can develop a comprehensive conception of life, and also of death, solely insofar as we learn to overcome the dualistic opposition between philosophy and theology that continues today to falsify our understanding of not only the secular, but also the sacred.

First published in 1998, this volume aims to counter the paradoxes of causality and induction as presented by empirical scepticism, though the work is not a dry critique of others' efforts in this area. In order to address these issues, the author presents his instinctive belief in the interconnectedness of the world's elements from a conceptual point of view. The work is not epistemological, but metaphysical and logical, and the assumptions are made in these areas. The principal concept is "membership", which appears in logic, language and metaphysics. Truth, existence and reference are shown to be forms of membership and, as such, invalid concepts. The famous paradoxes stretch from that of the liar to Russell's result from this misconception, which is responsible for the paradoxes of causality and induction.

If creativity is the highest expression of the life impulse, why do creative individuals who have made lasting contributions to the arts and sciences so often end their lives? M.F. Alvarez addresses this central paradox by exploring the inner lives and works of eleven creative visionaries who succumbed to suicide. Through a series of case studies, Alvarez shows that creativity and suicide are both attempts to authenticate and resolve personal catastrophes that have called into question the most basic conditions of human existence.

The dead are gone. They count for nothing. Yet, if we count the dead, their number is staggering. And they account for most of what is great about civilization. Compared to the greatness of the dead, the accomplishments of the living are paltry. Which is it then: are the dead still there to be counted or not? And if they are still there, where exactly is "there"? We are confronted with the ancient paradox of nonexistence bequeathed us by Parmenides. The mystery of death is the mystery of nonexistence. A successful attempt to provide a metaphysics of death, then, must resolve the paradox of nonexistence. That is the aim of this study. At the same time, the metaphysics of death, of ceasing to exist, must serve as an account of birth, of coming to exist; the primary thesis of this book is that this demands going beyond existence and nonexistence to include what underlies both, which one can call, following tradition, "being." The dead and the unborn are therefore objects that lack existence but not being. Nonexistent objects - not corpses, or skeletons, or memories, all of which are existent objects - are what are "there" to be counted when we count the dead.

The inspiration for the Netflix series 3 Body Problem! Over 1 million copies of the Three-Body Problem series sold in North America PRAISE FOR THE THREE-BODY PROBLEM SERIES: “A mind-bending epic.”—The New York Times • “War of the Worlds for the 21st century.”—The Wall Street Journal • “Fascinating.”—TIME • “Extraordinary.”—The New Yorker • “Wildly imaginative.”—Barack Obama • “Provocative.”—Slate • “A breakthrough book.”—George R. R. Martin • “Impossible to put down.”—GQ • “Absolutely mind-unfolding.”—NPR • “You should be reading Liu Cixin.”—The Washington Post The Dark Forest is the second novel in the groundbreaking, Hugo Award-winning series from China's most beloved science fiction author, Cixin Liu. In The Dark Forest, Earth is reeling from the revelation of a coming alien invasion-in just four centuries' time. The aliens' human collaborators may have been defeated, but the presence of the sophons, the subatomic particles that allow Trisolaris instant access to all human information, means that Earth's defense plans are totally exposed to the enemy. Only the human mind remains a secret. This is the motivation for the Wallfacer Project, a daring plan that grants four men enormous resources to design secret strategies, hidden through deceit and misdirection from Earth and Trisolaris alike. Three of the Wallfacers are influential statesmen and scientists, but the fourth is a total unknown. Luo Ji, an unambitious Chinese astronomer and sociologist, is baffled by his new status. All he knows is that he's the one Wallfacer that Trisolaris wants dead. The Three-Body Problem Series The Three-Body Problem The Dark Forest Death's End Other Books by Cixin Liu Ball Lightning Supernova Era To Hold Up the Sky The Wandering Earth A View from the Stars At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.