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Physics without Metaphysics?

With an Appraisal by Prof. Saju Chackalackal

Raphael Neelamkavil

This study discusses the substance-tradition from Aristotle to Kant, Gödel, Quine, Strawson, Armstrong and others, the concept of matter and causation in quantum physics, Being-thinking from Aristotle to Heidegger, and system-building from Plato to Whitehead. It synthesizes the Kantian phenomena-noumena, extends the Quinean ontological commitment, creates a Gödelian foundationalist truth-probabilism, relativizes the Whiteheadian actual entity, extends the Aristotelian-Heideggerian Being to a nomic-nominal, verbal-processual To Be and overhauls perspectival-absolutist, non-foundationalist and relativist concepts of Reality. The resulting scientific ontology is termed Einaic Ontology for maximalist, mutually collusive, categorial reasons. The Appendix explains Heidegger’s anthropologized Being as ontologically and cosmologically defective.
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Chapter 2. Ontological Categorial Transcendental of Epistemology



As we discuss the transcendental and Transcendental aspects of system-building we need to construct an epistemological category that befits the new understanding of maximized substance as Reality achieved in Chapter 1. The present chapter begins by analysing the epistemological necessity of categories and essences for ontological talk, through a study of the tension between particulars and universals in contemporary epistemology of ontological inquiry. Thereafter we inductively generalize unto the epistemic category of all philosophic activity, i.e. Reality-in-general, as the final acausal and connotative universal of the objectual-causal background (Reality) of all thought. By ‘acausal’ I mean ‘not committed to causal discourse’. In the process of our study we critically overcome the dearth of the general-to-particular approach in contemporary ontology caused by its near-total lack of self-enhancing comprehensive ontological systems of thought in 20th and 21st century philosophy. A critical study of the analytic tradition will facilitate the finality of the roots-in-the-skies approach that we lack.

Chapter 2 shows how, for the process of thought, the particular and the general are couched in connotative universals and Reality-in-general, the latter of which is the connotative generality of generalities that couches in human thought natural kind226 particulars and ontological universals through ← 163 | 164 → connotative generalities. Natural kind is a general term that comprises the notions of genus and species, which may be taken also as generalities and particulars – in short, generalities of various degrees. Reality-in-general, the most general case of a genus (generality), is, therefore, also...

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