Metaphysics

@misc{taylor1963metaphysics3,
    author = "Taylor, R",
    title = "Metaphysics",
    year = "1963",
    howpublished = "Englewood Cliffs, Prentice-Hall",
    note = "talkorigins\_source = {true}; raw\_reference = {Taylor, R., 1963, Metaphysics: Englewood Cliffs, Prentice-Hall.}"
}

@misc{ayer1970metaphysics1,
    author = "Ayer, A. J",
    title = "Metaphysics and Common Sense",
    year = "1970",
    howpublished = "San Francisco, Freeman, Cooper and Co",
    note = "talkorigins\_source = {true}; raw\_reference = {Ayer, A. J., 1970, Metaphysics and Common Sense: San Francisco, Freeman, Cooper and Co.}"
}

@misc{leibniz1979discourse2,
    author = "Leibniz, G. F. W. and 1686/",
    title = "Discourse on Metaphysics",
    year = "1979",
    howpublished = "LaSalle, Open Court Books",
    note = "talkorigins\_source = {true}; raw\_reference = {Leibniz, G. F. W., 1686/1979, Discourse on Metaphysics: LaSalle, Open Court Books.}"
}

It is an urgent problem to construct just legislation and provide distributive justice and establish common value in the diverse cultural background.Based upon reason,Habermas found the reasonable basis of a just legislation through the discourse theory of law in the post-metaphysics era.According to Habermas's theory,we should improve legislative discourse system,enhance the inter-body sense,protect the right of the political participants,and establish the rational discourse procedure.

@article{s255153c2bdc87a209167aed4c5861f305d3ebe3a1,
    author = "Qiong-wen, Wang",
    title = "Research on China's Legislation System from a Perspective of Legal Theory",
    year = "2009",
    journal = "Journal of Jiangnan University",
    abstract = "It is an urgent problem to construct just legislation and provide distributive justice and establish common value in the diverse cultural background.Based upon reason,Habermas found the reasonable basis of a just legislation through the discourse theory of law in the post-metaphysics era.According to Habermas's theory,we should improve legislative discourse system,enhance the inter-body sense,protect the right of the political participants,and establish the rational discourse procedure.",
    url = "https://www.semanticscholar.org/paper/55153c2bdc87a209167aed4c5861f305d3ebe3a1",
    is_oa = "true",
    openalex = "W2347844647",
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El presente texto pretende mostrar que la verdad es neutral con respecto a la metafísica y a la epistemología, esto es, que para hacer un análisis satisfactorio de la manera como cotidianamente usamos el discurso de verdad no es necesario aludir a la naturaleza del mundo ni a la naturaleza de nuestras capacidades epistémicas. Para esto, en primera instancia se explicitan las intuiciones de sentido común que parecen acercar la verdad a la metafísica o a la epistemología (sección 1); posteriormente, se analiza la función que el predicado «es verdadero» cumple dentro de nuestro lenguaje natural (sección 2); por último, con base en este análisis, se retoman las intuiciones mencionadas con el fin de indagar por su carácter intuitivo y la supuesta relación con la metafísica y la epistemología.

@article{doi1011144javerianauph3264vmte,
    author = "Mora, José Andrés Forero",
    title = "VERDAD, METAFÍSICA Y EPISTEMOLOGÍA. OBSERVACIONES SOBRE LA NEUTRALIDAD DE LA VERDAD",
    year = "2015",
    journal = "Universitas Philosophica",
    abstract = "El presente texto pretende mostrar que la verdad es neutral con respecto a la metafísica y a la epistemología, esto es, que para hacer un análisis satisfactorio de la manera como cotidianamente usamos el discurso de verdad no es necesario aludir a la naturaleza del mundo ni a la naturaleza de nuestras capacidades epistémicas. Para esto, en primera instancia se explicitan las intuiciones de sentido común que parecen acercar la verdad a la metafísica o a la epistemología (sección 1); posteriormente, se analiza la función que el predicado «es verdadero» cumple dentro de nuestro lenguaje natural (sección 2); por último, con base en este análisis, se retoman las intuiciones mencionadas con el fin de indagar por su carácter intuitivo y la supuesta relación con la metafísica y la epistemología.",
    url = "https://revistas.javeriana.edu.co/index.php/vniphilosophica/article/download/13344/10650",
    doi = "10.11144/JAVERIANA.UPH32-64.VMTE",
    is_oa = "true",
    number = "64",
    pages = "283",
    semanticscholar_id = "b4f4cacde78bf31dcb70c3721b80c2a7ed4a72c3",
    volume = "32"
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In our everyday discourse, most of us use modal statements to express possibility, necessity, or contingency. Logicians, linguists, and philosophers of language tend to use the possible world discourse to analyse the semantics of this kind of sentences. There is a disadvantage of this method: in the usual Quinean meta-ontology it commits the users to the existence of possible worlds. Even though there are many theories on metaphysics of these possible worlds, I will focus on the fictionalist approach, which aims to suspend the undesired ontological commitment. Therefore it is an anti-realist theory. The fictionalist strategy is based on the idea that according to our common-sense ontology, fictions and fictional entities do not exist, and one can treat the possible world discourse as a fiction, and the possible worlds as fictional entities. However, in the last two decades, realist theories about fictions and fictional entities have arisen, especially the abstract artefact theory. In this paper I try to revise the fictionalist approach to modality by keeping the main idea that possible worlds are fictional entities, while accepting that fictional entities are abstract artefacts. The result is a new realist theory of modal fictionalism.

@article{s22d46b50cf4440fd306aacc8106f403d322cbcbee,
    author = "Dombrovszski, Áron",
    title = "Towards a New Theory of Modal Fictionalism",
    year = "2017",
    journal = "SHILAP Revista de lepidopterología",
    abstract = "In our everyday discourse, most of us use modal statements to express possibility, necessity, or contingency. Logicians, linguists, and philosophers of language tend to use the possible world discourse to analyse the semantics of this kind of sentences. There is a disadvantage of this method: in the usual Quinean meta-ontology it commits the users to the existence of possible worlds. Even though there are many theories on metaphysics of these possible worlds, I will focus on the fictionalist approach, which aims to suspend the undesired ontological commitment. Therefore it is an anti-realist theory. The fictionalist strategy is based on the idea that according to our common-sense ontology, fictions and fictional entities do not exist, and one can treat the possible world discourse as a fiction, and the possible worlds as fictional entities. However, in the last two decades, realist theories about fictions and fictional entities have arisen, especially the abstract artefact theory. In this paper I try to revise the fictionalist approach to modality by keeping the main idea that possible worlds are fictional entities, while accepting that fictional entities are abstract artefacts. The result is a new realist theory of modal fictionalism.",
    url = "https://www.semanticscholar.org/paper/2d46b50cf4440fd306aacc8106f403d322cbcbee",
    is_oa = "true",
    openalex = "W3119731094",
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The main task of philosophy W. James considered on the study of problems of metaphysics, theology and morality. In this connection, the concept of “truth” and the problem of its essence occupy one of the leading places in the concept of pragmatism. In general, James believed that the practical consequences and results of metaphysical concepts and religious teachings are shaped by the spiritual ideas of their followers. James’s concept of pragmatism does not contain any new arguments in favor of the solution of philosophical problems in accordance with logic and common sense, but there are reasons for such a decision to be considered necessary. This is due to the interrelation of metaphysical ideas with the solution of practically important problems.

@article{doi1033930ed201950071695,
    author = "Salnikova, N.",
    title = "PRAGMATIC INTERPRETATIONS OF METAPHYSICAL PROBLEMS (WILLIAM JAMES)",
    year = "2019",
    journal = "Educational Discourse: collection of scientific papers",
    abstract = "The main task of philosophy W. James considered on the study of problems of metaphysics, theology and morality. In this connection, the concept of “truth” and the problem of its essence occupy one of the leading places in the concept of pragmatism. In general, James believed that the practical consequences and results of metaphysical concepts and religious teachings are shaped by the spiritual ideas of their followers. James’s concept of pragmatism does not contain any new arguments in favor of the solution of philosophical problems in accordance with logic and common sense, but there are reasons for such a decision to be considered necessary. This is due to the interrelation of metaphysical ideas with the solution of practically important problems.",
    url = "https://doi.org/10.33930/ed.2019.5007.16(9)-5",
    doi = "10.33930/ed.2019.5007.16(9)-5",
    is_oa = "true",
    number = "16(9)",
    pages = "57-69",
    semanticscholar_id = "df1f53a83bc981932e19e692100712b59bbf393f"
}

@article{doi10100797894009774953,
    author = "O'connor, David K.",
    title = "Common Sense Metaphysics",
    year = "2020",
    booktitle = "The Metaphysics of G. E. Moore",
    url = "https://philpapers.org/archive/LAWCSI-2.pdf",
    doi = "10.1007/978-94-009-7749-5\_3",
    is_oa = "true",
    pages = "46-70",
    semanticscholar_citation_count = "1",
    semanticscholar_id = "2c9825991cf21bff718d74470da0ee10559089aa"
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The readings of the last chapter have taken us to the threshold of the eighteenth century. By 1700, the neoclassical discourse of contingency and probability had been established as a coherent and dominant cultural programme as part of the general process of political and social consolidation in Britain. Towards the end of the century, the ‘Glorious Revolution’ implemented a constitutional form of monarchy and a liberal cultural ideology (Whiggism), including – for Protestants, at least – religious toleration. This created the preconditions for a crucial shift of balance between metaphysics, politics, and epistemology. The problems of reconciling their competing claims could now be solved – or at least ‘rationalised away’ – by funnelling the problematic experiential dimensions of reason, nature, and faith into the philosophical and moral terms of ‘common sense’ and ‘politeness’. The epistemological and political thinking of John Locke is exemplary in this respect. Locke’s empirical and practical rationalism allows for those dimensions of reality that, for Browne and others earlier in the century, had formed such a difficult, knotted complex – religion, politics, and secular (individual and social) frames of reference – to be disentangled. In contrast to Browne, Locke holds that the human faculties of perception are exactly matched to earthly requirements and that it is therefore meaningless to yearn for knowledge that transcends these faculties. In the Essay Concerning Human Understanding (1690), Locke remarks that “[t]he infinite wise Contriver of us, and all things about us, hath fitted our Senses, Faculties, and Organs, to the conveniences of Life, and the Business we have to do here” (2.23.12; 1979, 302). The tensions that had previously led to wars of religion are now relaxed by this deistic interpretation of the cosmos and its related view of natural rights, and these Lockean ideas have an impact on many other areas of human life. As portrayed in Congreve’s The Way of the World, the elite has become secular and self-supporting, self-reproducing, living according to its own laws. Secular problems are addressed by secular solutions. Although marriages still have to take place in a church, they are no longer made in heaven but on earth, based on mutual interests and agreements (the ‘proviso’) – not excluding, obviously, love, as passion and reason (Luhmann 1987). The books of the Puritans have their backs turned to this society, becoming objects of decoration on the mantelpiece in ironic reminiscence of the dii familiares. The competing claims of reason, nature, and faith are defused in the concepts of common sense and gentlemanly politeness. These terms and their implied rules now regulate civil conversation, including knowing where and when to stop or what not to talk about. As literature (in the sense of belles lettres) becomes a part of social conversation, it is increasingly bound by the rules of what is deemed acceptable, and its decorum now implies a social and moral correspondence between authors, genres, and readers.

@article{doi1015159783110691375007,
    title = "The Augustan Angle: Civilised Contingency and Normative Discourse",
    year = "2020",
    journal = "Literary Culture in Early Modern England, 1630–1700",
    booktitle = "Literary Culture in Early Modern England, 1630–1700",
    abstract = "The readings of the last chapter have taken us to the threshold of the eighteenth century. By 1700, the neoclassical discourse of contingency and probability had been established as a coherent and dominant cultural programme as part of the general process of political and social consolidation in Britain. Towards the end of the century, the ‘Glorious Revolution’ implemented a constitutional form of monarchy and a liberal cultural ideology (Whiggism), including – for Protestants, at least – religious toleration. This created the preconditions for a crucial shift of balance between metaphysics, politics, and epistemology. The problems of reconciling their competing claims could now be solved – or at least ‘rationalised away’ – by funnelling the problematic experiential dimensions of reason, nature, and faith into the philosophical and moral terms of ‘common sense’ and ‘politeness’. The epistemological and political thinking of John Locke is exemplary in this respect. Locke’s empirical and practical rationalism allows for those dimensions of reality that, for Browne and others earlier in the century, had formed such a difficult, knotted complex – religion, politics, and secular (individual and social) frames of reference – to be disentangled. In contrast to Browne, Locke holds that the human faculties of perception are exactly matched to earthly requirements and that it is therefore meaningless to yearn for knowledge that transcends these faculties. In the Essay Concerning Human Understanding (1690), Locke remarks that “[t]he infinite wise Contriver of us, and all things about us, hath fitted our Senses, Faculties, and Organs, to the conveniences of Life, and the Business we have to do here” (2.23.12; 1979, 302). The tensions that had previously led to wars of religion are now relaxed by this deistic interpretation of the cosmos and its related view of natural rights, and these Lockean ideas have an impact on many other areas of human life. As portrayed in Congreve’s The Way of the World, the elite has become secular and self-supporting, self-reproducing, living according to its own laws. Secular problems are addressed by secular solutions. Although marriages still have to take place in a church, they are no longer made in heaven but on earth, based on mutual interests and agreements (the ‘proviso’) – not excluding, obviously, love, as passion and reason (Luhmann 1987). The books of the Puritans have their backs turned to this society, becoming objects of decoration on the mantelpiece in ironic reminiscence of the dii familiares. The competing claims of reason, nature, and faith are defused in the concepts of common sense and gentlemanly politeness. These terms and their implied rules now regulate civil conversation, including knowing where and when to stop or what not to talk about. As literature (in the sense of belles lettres) becomes a part of social conversation, it is increasingly bound by the rules of what is deemed acceptable, and its decorum now implies a social and moral correspondence between authors, genres, and readers.",
    url = "https://www.degruyter.com/document/doi/10.1515/9783110691375-007/pdf",
    doi = "10.1515/9783110691375-007",
    is_oa = "true",
    pages = "214-224",
    semanticscholar_id = "154fe8f4e7515f5b44cd66e17efc7aaf37232558"
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@misc{s2b6cbef8fde452d7b75d46b61b1233c3134951876,
    author = "Stebbing’s, Susan and Stebbing, S.",
    title = "Susan Stebbing’s Metaphysics and the Status of Common-Sense Truths",
    year = "2020",
    url = "https://www.semanticscholar.org/paper/b6cbef8fde452d7b75d46b61b1233c3134951876",
    is_oa = "true",
    semanticscholar_citation_count = "9",
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The erosion of metaphysics that began in Modernity has led to the discredit of the whole project of natural theology as a means to reach God, establish the classical divine attributes, and account for divine action. After the deconstruction of classical metaphysics propelled by thinkers associated with the Protestant tradition and by philosophers affiliated with the Nietzschean critique, it may appear that only an apophatic approach to God would then be possible. However, the attempt to establish a consensual foundation for the theological discourse has not lost its relevance. In this sense, the attempts to revitalize natural theology are most welcome. It would be naive, however, to think that approaches to natural theology based on classical metaphysics will easily gather consensus. This will not happen. The departing point for a renewed and credible approach to natural theology cannot be the theoretical universal reason associated with Modernity, which is no longer acknowledged as a common ground. As such, a viable approach to natural theology has to find a new consensual starting point. The goal of this article is to argue that the emergence of a new ecological urgency and sensibility, which nowadays gather a high degree of consensus, offers an opportunity for the renewal of natural theology. It is our aim: (i) to show the extent to which God grounds the intrinsic value of nature, which, as such, deserves respect, and (ii) to suggest that the reverence for nature may naturally lead contemporary human beings to God.

@article{doi103390rel12080660,
    author = "Lind, A. and Nobre, Bruno",
    title = "Ecology as a New Foundation for Natural Theology",
    year = "2021",
    journal = "Religions",
    abstract = "The erosion of metaphysics that began in Modernity has led to the discredit of the whole project of natural theology as a means to reach God, establish the classical divine attributes, and account for divine action. After the deconstruction of classical metaphysics propelled by thinkers associated with the Protestant tradition and by philosophers affiliated with the Nietzschean critique, it may appear that only an apophatic approach to God would then be possible. However, the attempt to establish a consensual foundation for the theological discourse has not lost its relevance. In this sense, the attempts to revitalize natural theology are most welcome. It would be naive, however, to think that approaches to natural theology based on classical metaphysics will easily gather consensus. This will not happen. The departing point for a renewed and credible approach to natural theology cannot be the theoretical universal reason associated with Modernity, which is no longer acknowledged as a common ground. As such, a viable approach to natural theology has to find a new consensual starting point. The goal of this article is to argue that the emergence of a new ecological urgency and sensibility, which nowadays gather a high degree of consensus, offers an opportunity for the renewal of natural theology. It is our aim: (i) to show the extent to which God grounds the intrinsic value of nature, which, as such, deserves respect, and (ii) to suggest that the reverence for nature may naturally lead contemporary human beings to God.",
    url = "https://www.mdpi.com/2077-1444/12/8/660/pdf",
    doi = "10.3390/rel12080660",
    is_oa = "true",
    number = "8",
    pages = "660",
    semanticscholar_citation_count = "2",
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“Discourse, Metaphysics ,and Hermeneutics of the Self” deals with the connection between the hermeneutics of the self, as constituted in the ethical-anthropological framework of Oneself as Another (1990), and Ricoeur’s conception of a metaphysics of human agency as developed within this period of his work. It relates to his inquiries in the fields of ontology and metaphysics, from the lectures entitled Être, essence et substance chez Platon et Aristote (1953-1954) – translated as Being, Essence and Substance in Plato and Aristotle (2013)—, up to “De la métaphysique à la morale” (1993) published in the Revue de métaphysique et de morale – translated into English as “From Metaphysics to Moral Philosophy” (1996)—, via the article “Ontologie” (1972) for Encyclopaedia Universalis, the last chapter of The Rule of Metaphor (1975), and the first section of the conclusions to the third volume of Time and Narrative (1985). Ricœur aims at determining a specific kind of philosophical discourse as a common ground for the perspectives stemming from a hermeneutic phenomenology and from a more speculative ontological-metaphysical research.

@article{doi105195errs2024679,
    author = "Lelièvre, Samuel",
    title = {"Discourse, Metaphysics, and Hermeneutics of the Self" by Paul Ricœur},
    year = "2024",
    journal = "Études Ricoeuriennes / Ricoeur Studies",
    abstract = "“Discourse, Metaphysics ,and Hermeneutics of the Self” deals with the connection between the hermeneutics of the self, as constituted in the ethical-anthropological framework of Oneself as Another (1990), and Ricoeur’s conception of a metaphysics of human agency as developed within this period of his work. It relates to his inquiries in the fields of ontology and metaphysics, from the lectures entitled Être, essence et substance chez Platon et Aristote (1953-1954) – translated as Being, Essence and Substance in Plato and Aristotle (2013)—, up to “De la métaphysique à la morale” (1993) published in the Revue de métaphysique et de morale – translated into English as “From Metaphysics to Moral Philosophy” (1996)—, via the article “Ontologie” (1972) for Encyclopaedia Universalis, the last chapter of The Rule of Metaphor (1975), and the first section of the conclusions to the third volume of Time and Narrative (1985). Ricœur aims at determining a specific kind of philosophical discourse as a common ground for the perspectives stemming from a hermeneutic phenomenology and from a more speculative ontological-metaphysical research.",
    url = "https://doi.org/10.5195/errs.2024.679",
    doi = "10.5195/errs.2024.679",
    is_oa = "true",
    number = "2",
    pages = "193-206",
    semanticscholar_citation_count = "3",
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A fundamental distinction in Kantian philosophy is that between “appearance” and the “thing-in-itself.” Kant builds both his epistemology and his influential critique of metaphysics on this distinction. What is even more, traces of this distinction can be found also in the framework through which Kant develops his practical philosophy. This paper argues that with his conception of the “thing-in-itself” Kant firmly stands within – and even reinforces some aspect of – a certain philosophical tradition; a tradition that most likely begins with Parmenides and is exemplarily continued by Plato. This tradition is characterized by its disregard for, first, the notion of (shared) lifeworld practice and, second, the natural intuitions that arise from it (the so-called „common sense“). Further evidence to support this stance could be found in the semantic turn in philosophical discourse initiated by Frege. The analysis of our linguistic relation to the world and the intentions that make it comprehensible reveals the untenability of Kant’s thesis that the genuine objects of our knowledge are “appearances,” while “things-in-themselves” remain fundamentally inaccessible to us.

@article{doi1053656phil20260102,
    author = "Polimenov, Todor",
    title = "The thing-in-itself",
    year = "2026",
    journal = "Filosofiya-Philosophy",
    abstract = "A fundamental distinction in Kantian philosophy is that between “appearance” and the “thing-in-itself.” Kant builds both his epistemology and his influential critique of metaphysics on this distinction. What is even more, traces of this distinction can be found also in the framework through which Kant develops his practical philosophy. This paper argues that with his conception of the “thing-in-itself” Kant firmly stands within – and even reinforces some aspect of – a certain philosophical tradition; a tradition that most likely begins with Parmenides and is exemplarily continued by Plato. This tradition is characterized by its disregard for, first, the notion of (shared) lifeworld practice and, second, the natural intuitions that arise from it (the so-called „common sense“). Further evidence to support this stance could be found in the semantic turn in philosophical discourse initiated by Frege. The analysis of our linguistic relation to the world and the intentions that make it comprehensible reveals the untenability of Kant’s thesis that the genuine objects of our knowledge are “appearances,” while “things-in-themselves” remain fundamentally inaccessible to us.",
    url = "https://www.semanticscholar.org/paper/a760b93aaee6dec89fedf8bfaf12ccf2c59af9a7",
    doi = "10.53656/phil2026-01-02",
    is_oa = "true",
    number = "1",
    semanticscholar_id = "a760b93aaee6dec89fedf8bfaf12ccf2c59af9a7",
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"Metaphysics of Life’s Worth: A Philosophical Inquiry" is a profound exploration of the essence of existence, meaning, and value. Written by Prof. Dr. Yoesoep Edhie Rachmad, Ph.D., DBA., and published in 2001 by The United Nations and The Education Training Centre, this book seeks to uncover the fundamental truths that shape human understanding of life’s purpose and significance. Through a philosophical lens, it examines the intricate relationship between metaphysical thought and the practical realities of human existence. It investigates how individuals perceive their worth, the role of consciousness in shaping personal identity, and the ways in which moral and existential frameworks contribute to a meaningful life. Drawing from diverse philosophical traditions, psychological theories, and ethical reflections, the book presents a compelling discourse on the value of being. Rather than offering a single definitive answer, this work serves as an intellectual journey, guiding the reader through different perspectives on what makes life valuable. It challenges assumptions, encourages deep reflection, and invites a reexamination of how people construct meaning in an ever-evolving world. By weaving together metaphysical inquiry with practical wisdom, it presents a holistic approach to understanding life’s worth—not just as an abstract ideal, but as a lived experience that shapes every aspect of human existence. The motivation behind this book stems from a growing need to understand life’s worth beyond material success and fleeting achievements. As modern societies continue to evolve, questions surrounding existence, value, and meaning become more pressing. Prof. Dr. Yoesoep Edhie Rachmad, Ph.D., DBA., recognized the urgency of addressing these questions through a philosophical inquiry that connects metaphysical perspectives with the practical concerns of contemporary life. Published in 2001 by The United Nations and The Education Training Centre, this book serves as a bridge between abstract thought and real-life experiences, encouraging readers to reconsider their understanding of what truly defines a life of value. At its core, the concept of life’s worth is an interplay between intrinsic and extrinsic factors. The book defines life’s value not as a fixed entity but as a dynamic construct influenced by self-awareness, purpose, ethical considerations, and societal influences. The metaphysical dimension of this inquiry seeks to uncover the foundational principles that govern human perception of worth, addressing timeless philosophical debates on existence, consciousness, and the nature of reality. The exploration of life’s worth emerges from fundamental human experiences—joy, suffering, success, failure, love, loss, and personal transformation. In an age where external validation often dictates self-worth, the book examines how cultural narratives, economic systems, and technological advancements shape an individual’s understanding of value. It also investigates the tension between personal aspirations and external expectations, highlighting the importance of reclaiming an authentic sense of worth. Understanding life’s worth requires a multidimensional approach that integrates philosophical inquiry with psychological insight. The book proposes that life’s value is not determined solely by external achievements but is deeply rooted in one’s ability to engage in self-reflection, cultivate personal integrity, and contribute to the well-being of others. The principles explored emphasize balance—between material success and spiritual fulfillment, between personal ambition and collective responsibility, between existential uncertainty and the pursuit of meaning. A meaningful life is characterized by a sense of purpose, emotional resilience, ethical integrity, and deep personal fulfillment. The book identifies key indicators that reflect a well-lived life, including an individual’s ability to find meaning in adversity, maintain harmonious relationships, and pursue knowledge that enriches both self and society. Several variables influence the perception and realization of life’s worth. Cultural background, education, personal experiences, and philosophical beliefs play a role in shaping an individual’s understanding of value. Emotional intelligence, cognitive adaptability, and moral reasoning are also critical factors in determining how one navigates life’s complexities while maintaining a sense of worth. The development of life’s worth is influenced by both internal and external determinants. While personal agency and ethical choices are central to this process, external factors such as family upbringing, societal norms, and historical contexts shape how individuals perceive their value. The book explores how these determinants interact, offering insights into cultivating a perspective that transcends societal limitations. To integrate a deeper understanding of life’s worth into daily living, the book suggests strategies that encourage self-exploration, ethical engagement, and continuous growth. It advocates for reflective practices, philosophical discourse, and the cultivation of habits that align with one’s core values. Through the application of these strategies, individuals can actively shape their lives in ways that reinforce a genuine sense of worth. The pursuit of a meaningful life is often met with challenges, including existential doubt, societal pressure, and personal struggles. However, strong support systems—mentors, philosophical communities, and ethical frameworks—serve as powerful enablers of this journey. The book identifies common obstacles that hinder self-worth and provides guidance on overcoming these barriers through philosophical resilience and conscious decision-making. Life’s worth is not a static concept but an evolving experience that requires continuous reflection and engagement. This book underscores the idea that meaning is not something to be discovered externally but something to be cultivated within. By embracing philosophical inquiry, ethical mindfulness, and personal introspection, individuals can navigate life’s uncertainties with a profound sense of purpose and intrinsic value.

@misc{profdryoesoepedhierachmad2026metaphysics,
    author = "Prof. Dr. Yoesoep Edhie Rachmad, Ph.D, DBA",
    title = "Metaphysics of Life’s Worth: A Philosophical Inquiry",
    year = "2026",
    publisher = "OSF",
    abstract = {"Metaphysics of Life’s Worth: A Philosophical Inquiry" is a profound exploration of the essence of existence, meaning, and value. Written by Prof. Dr. Yoesoep Edhie Rachmad, Ph.D., DBA., and published in 2001 by The United Nations and The Education Training Centre, this book seeks to uncover the fundamental truths that shape human understanding of life’s purpose and significance. Through a philosophical lens, it examines the intricate relationship between metaphysical thought and the practical realities of human existence. It investigates how individuals perceive their worth, the role of consciousness in shaping personal identity, and the ways in which moral and existential frameworks contribute to a meaningful life. Drawing from diverse philosophical traditions, psychological theories, and ethical reflections, the book presents a compelling discourse on the value of being. Rather than offering a single definitive answer, this work serves as an intellectual journey, guiding the reader through different perspectives on what makes life valuable. It challenges assumptions, encourages deep reflection, and invites a reexamination of how people construct meaning in an ever-evolving world. By weaving together metaphysical inquiry with practical wisdom, it presents a holistic approach to understanding life’s worth—not just as an abstract ideal, but as a lived experience that shapes every aspect of human existence. The motivation behind this book stems from a growing need to understand life’s worth beyond material success and fleeting achievements. As modern societies continue to evolve, questions surrounding existence, value, and meaning become more pressing. Prof. Dr. Yoesoep Edhie Rachmad, Ph.D., DBA., recognized the urgency of addressing these questions through a philosophical inquiry that connects metaphysical perspectives with the practical concerns of contemporary life. Published in 2001 by The United Nations and The Education Training Centre, this book serves as a bridge between abstract thought and real-life experiences, encouraging readers to reconsider their understanding of what truly defines a life of value. At its core, the concept of life’s worth is an interplay between intrinsic and extrinsic factors. The book defines life’s value not as a fixed entity but as a dynamic construct influenced by self-awareness, purpose, ethical considerations, and societal influences. The metaphysical dimension of this inquiry seeks to uncover the foundational principles that govern human perception of worth, addressing timeless philosophical debates on existence, consciousness, and the nature of reality. The exploration of life’s worth emerges from fundamental human experiences—joy, suffering, success, failure, love, loss, and personal transformation. In an age where external validation often dictates self-worth, the book examines how cultural narratives, economic systems, and technological advancements shape an individual’s understanding of value. It also investigates the tension between personal aspirations and external expectations, highlighting the importance of reclaiming an authentic sense of worth. Understanding life’s worth requires a multidimensional approach that integrates philosophical inquiry with psychological insight. The book proposes that life’s value is not determined solely by external achievements but is deeply rooted in one’s ability to engage in self-reflection, cultivate personal integrity, and contribute to the well-being of others. The principles explored emphasize balance—between material success and spiritual fulfillment, between personal ambition and collective responsibility, between existential uncertainty and the pursuit of meaning. A meaningful life is characterized by a sense of purpose, emotional resilience, ethical integrity, and deep personal fulfillment. The book identifies key indicators that reflect a well-lived life, including an individual’s ability to find meaning in adversity, maintain harmonious relationships, and pursue knowledge that enriches both self and society. Several variables influence the perception and realization of life’s worth. Cultural background, education, personal experiences, and philosophical beliefs play a role in shaping an individual’s understanding of value. Emotional intelligence, cognitive adaptability, and moral reasoning are also critical factors in determining how one navigates life’s complexities while maintaining a sense of worth. The development of life’s worth is influenced by both internal and external determinants. While personal agency and ethical choices are central to this process, external factors such as family upbringing, societal norms, and historical contexts shape how individuals perceive their value. The book explores how these determinants interact, offering insights into cultivating a perspective that transcends societal limitations. To integrate a deeper understanding of life’s worth into daily living, the book suggests strategies that encourage self-exploration, ethical engagement, and continuous growth. It advocates for reflective practices, philosophical discourse, and the cultivation of habits that align with one’s core values. Through the application of these strategies, individuals can actively shape their lives in ways that reinforce a genuine sense of worth. The pursuit of a meaningful life is often met with challenges, including existential doubt, societal pressure, and personal struggles. However, strong support systems—mentors, philosophical communities, and ethical frameworks—serve as powerful enablers of this journey. The book identifies common obstacles that hinder self-worth and provides guidance on overcoming these barriers through philosophical resilience and conscious decision-making. Life’s worth is not a static concept but an evolving experience that requires continuous reflection and engagement. This book underscores the idea that meaning is not something to be discovered externally but something to be cultivated within. By embracing philosophical inquiry, ethical mindfulness, and personal introspection, individuals can navigate life’s uncertainties with a profound sense of purpose and intrinsic value.},
    url = "https://osf.io/asc4p/",
    doi = "10.17605/osf.io/asc4p",
    openalex = "W7129054220"
}