I wanted to approach it from a non-metaphysical angle, a statement on how we are as human beings.
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This and the next subsection consider non-metaphysical replies to the bruteness challenge that can potentially be deployed by a variety of ethical realists, including non-naturalists.
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Similarly, political liberty is a non-metaphysical concept. Likewise, some compatibilists define free will as freedom to act according to one's determined motives without hindrance from other individuals. So for example Aristotle in his Nicomachean Ethics,Susan Sauve Meyer, Aristotle on Moral Responsibility., Oxford 2012 and the Stoic Chrysippus.
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The application of these ideas of form and functional capacity only dictates temporal direction in relation to complex scenarios involving specific, non-metaphysical agency which is not merely dependent on human perception of time. However, this last observation in itself is not sufficient to invalidate the implications of the example for the progressive nature of time in general.
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Is space, over which wars erupt, merely imaginary? And is time, which tears us along and tears us away, merely subjective? Such metaphysical interpretations of space and time will be of no help in understanding the locality and journeying at the heart of Hölderlin's non-metaphysical poetising. Space and time comprise the framework for our calculative domination and ordering of the "world" through technology.
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According to Jünger's philosophy of technology, the overall perceived pattern of human experience, the Gestalt, is changing. The Gestalt has previously been possible for humans to relate to, but impossible to accurately name or define, thus it has been a metaphysical concept. Technology is creating a non-metaphysical Gestalt where everything is quantified. Jünger believes that a fruitful unification of the two perspectives is possible.
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The founder of Reconstructionist Judaism, Mordecai Kaplan, espoused a naturalistic definition of God, while some post-Holocaust theology has also eschewed a personal god. The Jewish philosopher Howard Wettstein has advanced a non-metaphysical approach to religious commitment, according to which metaphysical theism-atheism is not the issue. Harold Schulweis, a Conservative rabbi trained in the Reconstructionist tradition, has argued that Jewish theology should move from a focus on God to an emphasis on "godliness." This "predicate theology", while continuing to use theistic language, again makes few metaphysical claims that non-believers would find objectionable.
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CUFS was the first society at Cambridge to enlist women from its founding. Young women met regularly with men as equals and discussed everything from religious beliefs to social evils to sex, which would have been impossible in the conventional atmospheres of their homes. She excelled in her studies taking a double first in 1908. Gilbert Murray once wrote of an address she had given to the Newnham Philosophical Society, "It seems to me quite the best college paper that I have read- I mean as treated by a young person and from a non-metaphysical point of view".
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One kind of metaphysical anti-realism maintains a skepticism about the physical world, arguing either: 1) that nothing exists outside the mind, or 2) that we would have no access to a mind-independent reality, even if it exists.Karin Johannesson, God Pro Nobis: On Non-metaphysical Realism and the Philosophy of Religion, Peeters Publishers, 2007, p. 26. The latter case often takes the form of a denial of the idea that we can have 'unconceptualised' experiences (see Myth of the Given). Conversely, most realists (specifically, indirect realists) hold that perceptions or sense data are caused by mind- independent objects.
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Much of Hegel's project, in Pippin's reading, is a continuation rather than a reversal of the Kantian critique of dogmatic metaphysics. According to Pippin's non-metaphysical interpretation of Hegel, the Hegelian "Geist" (which is usually translated as "Spirit") is not a divine spiritual being, and accordingly Hegel's idealism is not a defense of monistic pantheism. According to Pippin, the Hegelian "Geist" should be understood as the totality of norms, which according to them, we can justify our beliefs and actions. The important point is that, we cannot justify anything but in such a normative logical space of reasons.
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Those who take anthropological humanism seriously tend to embrace a humanistic ethos and those who reject humanistic principles of agency tend to fight against anthropological humanism, expressed in different forms: social Darwinism, racism, reductionist naturalism, chauvinist nationalism, discriminating sexism and other forms of anti-humanism. Since communication plays a central role in this form of humanism, Nida-Rümelin presented an account of humanistic semantics. Nida-Rümelin defends a basic, non- ontological, non-metaphysical realism against instrumentalism in the philosophy of science, positivism, and post-modernism in practical philosophy, the humanities and the social sciences. Realism is not a metaphysical postulate but it is part of our everyday practice of giving and taking reasons (form of life).
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This view, sometimes referred to as the "non- metaphysical option", has influenced many major English-language studies of Hegel. Late 20th-century literature in Western Theology that is friendly to Hegel includes works by such writers as Walter Kaufmann (1966), Dale M. Schlitt (1984), Theodore Geraets (1985), Philip M. Merklinger (1991), Stephen Rocker (1995) and Cyril O'Regan (1995). Two prominent American philosophers, John McDowell and Robert Brandom (sometimes referred to as the "Pittsburgh Hegelians"), have produced philosophical works with a marked Hegelian influence. Each is avowedly influenced by the late Wilfred Sellars, also of Pittsburgh, who referred to his Empiricism and the Philosophy of Mind (1956) as a series of "incipient Méditations Hegeliennes" (in homage to Edmund Husserl's 1931 Méditations cartésiennes).
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In a reversal of abstract metaphysics, naturalism denies the reality of the higher elements to save the lower. Schiller uses the term "pseudo-metaphysical" here instead of naturalism—as he sometimes does—because he is accusing these naturalist philosophers of trying to solve metaphysical problems while sticking to the non-metaphysical "lower" aspects of the world (i.e. without engaging in real metaphysics): To show that the world's higher elements do not reduce to the lower is not yet to show that naturalism must condemn the world's higher elements as illusionary. A second component to Schiller's attack is showing that naturalism cannot escape its inability to reduce the higher to the lower by asserting that these higher elements evolve from the lower.
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These ideas could be attributed to many other philosophers, such as Herder, Heidegger, Gadamer, and MacIntyre. But according to the non- metaphysical interpretations of Hegel (such as Pippin's, Pinkard's and Redding's) there is a distinctive feature of Hegelian approach which can transcend the alleged dilemma of, on the one hand, socio-historical relativism and, on the other hand, returning to dogmatic metaphysics or trans-historical subjectivity: mutual recognition as the condition of free, self-determined and so authentic rational agency. Such a revisionist reading of Hegel has gained a following recently, inspiring important works by Terry Pinkard, Paul Redding and others, as well as influencing less historically-oriented philosophers of mind such as John McDowell and Robert Brandom. A similar movement to interpret Hegel as a "category-theorist" has been inspired in Germany by Klaus Hartmann.
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