Uwe A. Meixner

In Plato's Parmenides we find on the one hand that the One is denied every property , and on the other hand that the One is attributed every property . In the course of the history of Platonism , these assertions - probably meant by Plato as ontological statements of an entirely formal nature - were repeatedly made the starting points of metaphysical speculations. In the Mystical Theology of the Pseudo-Dionysius they became principles of Christian mysticism and negative theology. I shall show that the two assertions can each be interpreted within the ontological framework of ancient and medieval logic in such a manner that it becomes true, and I shall make plausible that they were understood, with regard to their logical core, by pagan and Christian Platonic metaphysicians just as is indicated by that interpretation. The mentioned ontological framework is basically the Boolean algebra of first-order properties. The main points of the interpretation are on the one hand the identification of the One with the maximal element of the algebra of properties, and on the other hand two alternative intuitively prominent mereological definitions of ontic predication

Uwe Meixners Essay stellt in gedrängter Form die Hauptgedanken seines 1997 publizierten großen systematischen Entwurfes “Ereignis und Substanz” vor, der neben einer Ontologie im engeren Sinn auch eine Bewusstseinstheorie, eine philosophische Gotteslehre und eine Theodizee beinhaltet. Im vorliegenden Beitrag erläutert er seinen Begriff von Substanz, der eng mit seiner Sicht von Kausalität zusammenhängt und vertritt dabei den radikalen Standpunkt, dass Ereigniskausalität auf Agenskausalität, die von transzendenten Substanzen als Realisationssubjekten getragen werde, reduziert werden könne. Dieser monadische Ansatz wird dann zu einem “eingeschränkten metaphysischen Pluralismus” weiterentwickelt, dessen zentrale These darin besteht, dass das Wirklichmachen – in Meixners Worten die “Realitätsmitteilung an die Welt” – bei einer einzigen Zentralsubstanz liege. Eine Idee, die vor allem aus der Perspektive der modernen japanischen und der chinesischen Philosophie auf Interesse gestoßen ist.

This chapter offers a version of Cartesian dualism that draws on the resources of a Husserlian account of intentionality. For example, it argues that 'I can locate myself at the point in space from which I am looking at the world (my 'center of perspective')'. It relies on empirical phenomenology to show that this location that does not correspond to my body or any part of it. Phantom sensations provide confirming evidence. Next, the chapter uses the example of blurred (versus sharp) vision to provide evidence of qualitative properties that cannot be instantiated within the physical world. Finally, it argues that the self's endurance through calls for explanation in terms of patterns of psychophysical causation or interaction.

The paper expounds the sense in which Husserl was not a psychophysical dualist – but also the sense in which he was a psychophysical dualist after all. On the one hand, it takes into account Husserl’s critical statements regarding “dualism,” on the other hand it closely considers Husserl’s understanding of the intentionality of phenomenal experiences. It is shown that Husserl’s writings contain several argumentations that can be interpreted as arguments for psychophysical dualism . It is argued that Husserl’s dualism – the result of phenomenological insights, though not called “dualism” by Husserl himself – is to a high degree defensible and can hold its own in the confrontation with physicalism

The paper expounds the sense in which Husserl was not a psychophysical dualist – but also the sense in which he was a psychophysical dualist after all. On the one hand, it takes into account Husserl’s critical statements regarding “dualism,” on the other hand it closely considers Husserl’s understanding of the intentionality of phenomenal experiences. It is shown that Husserl’s writings contain several argumentations that can be interpreted as arguments for psychophysical dualism. It is argued that Husserl’s dualism – the result of phenomenological insights, though not called “dualism” by Husserl himself – is to a high degree defensible and can hold its own in the confrontation with physicalism.