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Metaphysics is the branch of philosophy that examines the basic structure of reality. It is traditionally seen as the study of mind-independent features of the world, but some theorists view it as an inquiry into the conceptual framework of human understanding. Some philosophers, including Aristotle, designate metaphysics as first philosophy to suggest that it is more fundamental than other forms of philosophical inquiry.
Metaphysics encompasses a wide range of general and abstract topics. It investigates the nature of existence, the features all entities have in common, and their division into categories of being. An influential division is between and universals. Particulars are individual unique entities, like a specific apple. Universals are general features that different particulars have in common, like the color . Modal metaphysics examines what it means for something to be possible or necessary. Metaphysicians also explore the concepts of space, time, and change, and their connection to causality and the Scientific laws. Other topics include how mind and matter are related, whether everything in the world is Determinism, and whether there is free will.
Metaphysicians use various methods to conduct their inquiry. Traditionally, they rely on rational and abstract reasoning but have recently included empirical approaches associated with scientific theories. Due to the abstract nature of its topic, metaphysics has received criticisms questioning the reliability of its methods and the meaningfulness of its theories. Metaphysics is relevant to many fields of inquiry that often implicitly rely on metaphysical concepts and assumptions.
The roots of metaphysics lie in ancient period with speculations about the nature and origin of the universe, like those found in the Upanishads in ancient India, Daoism in ancient China, and pre-Socratic philosophy in ancient Greece. During the subsequent medieval period in the West, discussions about the nature of universals were influenced by the philosophies of Plato and Aristotle. The modern period saw the emergence of various comprehensive systems of metaphysics, many of which embraced idealism. In the 20th century, traditional metaphysics in general and idealism in particular faced various criticisms, which prompted new approaches to metaphysical inquiry.
The precise nature of metaphysics is disputed and its characterization has changed in the course of history. Some approaches see metaphysics as a unified field and give a wide-sweeping definition by understanding it as the study of "fundamental questions about the nature of reality" or as an inquiry into the of things. Another approach doubts that the different areas of metaphysics share a set of underlying features and provides instead a fine-grained characterization by listing all the main topics investigated by metaphysicians. Some definitions are descriptive by providing an account of what metaphysicians do while others are normative and prescribe what metaphysicians ought to do.
Two historically influential definitions in ancient and medieval philosophy understand metaphysics as the science of the and as the study of being being, that is, the topic of what all beings have in common and to what fundamental categories they belong. In the modern period, the scope of metaphysics expanded to include topics such as the distinction between mind and body and free will. Some philosophers follow Aristotle in describing metaphysics as "first philosophy", suggesting that it is the most basic inquiry upon which all other branches of philosophy depend in some way.
Metaphysics is traditionally understood as a study of mind-independent features of reality. Starting with Immanuel Kant's critical philosophy, an alternative conception gained prominence that focuses on conceptual schemes rather than external reality. Kant distinguishes transcendent metaphysics, which aims to describe the objective features of reality beyond sense experience, from the critical perspective on metaphysics, which outlines the aspects and principles underlying all human thought and experience. Philosopher P. F. Strawson further explored the role of conceptual schemes, contrasting descriptive metaphysics, which articulates conceptual schemes commonly used to understand the world, with revisionary metaphysics, which aims to produce better conceptual schemes.
Metaphysics differs from the individual sciences by studying the most general and abstract aspects of reality. The individual sciences, by contrast, examine more specific and concrete features and restrict themselves to certain classes of entities, such as the focus on physical things in physics, living entities in biology, and cultures in anthropology. It is disputed to what extent this contrast is a strict dichotomy rather than a gradual continuum.
Special metaphysics considers being from more narrow perspectives and is divided into subdisciplines based on the perspective they take. Metaphysical cosmology examines changeable things and investigates how they are connected to form a world as a totality extending through space and time. Rational psychology focuses on metaphysical foundations and problems concerning the mind, such as its relation to matter and the freedom of the will. Natural theology studies the divine and its role as the first cause. The scope of special metaphysics overlaps with other philosophical disciplines, making it unclear whether a topic belongs to it or to areas like philosophy of mind and theology.
Starting in the second half of the 20th century, applied metaphysics was conceived as the area of applied philosophy examining the implications and uses of metaphysics, both within philosophy and other fields of inquiry. In areas like ethics and philosophy of religion, it addresses topics like the ontological foundations of moral claims and religious doctrines. Beyond philosophy, its applications include the use of ontologies in artificial intelligence, economics, and sociology to classify entities. In psychiatry and medicine, it examines the metaphysical status of .
Meta-metaphysics is the metatheory of metaphysics and investigates the nature and methods of metaphysics. It examines how metaphysics differs from other philosophical and scientific disciplines and assesses its relevance to them. Even though discussions of these topics have a long history in metaphysics, meta-metaphysics has only recently developed into a systematic field of inquiry.
Another key concern in metaphysics is the division of entities into distinct groups based on underlying features they share. Theories of categories provide a system of the most fundamental kinds or the highest genera of being by establishing a comprehensive inventory of everything. One of the earliest theories of categories was proposed by Aristotle, who outlined a system of 10 categories. He argued that Substance theory (e.g., man and horse), are the most important category since all other categories like quantity (e.g., four), quality (e.g., white), and place (e.g., in Athens) are said of substances and depend on them. Kant understood categories as fundamental principles underlying human understanding and developed a system of 12 categories, divided into the four classes: quantity, quality, relation, and modality. More recent theories of categories were proposed by C. S. Peirce, Edmund Husserl, Samuel Alexander, Roderick Chisholm, and E. J. Lowe. Many philosophers rely on the contrast between concrete and abstract objects. According to a common view, concrete objects, like rocks, trees, and human beings, exist in space and time, undergo changes, and impact each other as cause and effect. They contrast with abstract objects, like and sets, which do not exist in space and time, are immutable, and do not engage in causal relations.
Concrete particulars encountered in everyday life, like rocks, tables, and organisms, are complex entities composed of various parts. For example, a table consists of a tabletop and legs, each of which is itself made up of countless particles. The relation between parts and wholes is studied by mereology. The problem of the many is a philosophical question about the conditions under which several individual things compose a larger whole. For example, a cloud comprises many droplets without a clear boundary, raising the question of which droplets form part of the cloud. According to mereological universalists, every collection of entities forms a whole. This means that what seems to be a single cloud is an overlay of countless clouds, one for each cloud-like collection of water droplets. Mereological moderatists hold that certain conditions must be met for a group of entities to compose a whole, for example, that the entities touch one another. Mereological nihilists reject the idea of wholes altogether, claiming that there are no clouds or tables but only particles that are arranged cloud-wise or table-wise. A related mereological problem is whether there are simple entities that have no parts, as Atomism claim, or whether everything can be endlessly subdivided into smaller parts, as continuum theorists contend.
A topic discussed since ancient philosophy, the problem of universals consists in the challenge of characterizing the ontological status of universals. Realists argue that universals are real, mind-independent entities that exist in addition to particulars. According to Platonic realists, universals exist independently of particulars, which implies that the universal would continue to exist even if there were no red things. A more moderate form of realism, inspired by Aristotle, states that universals depend on particulars, meaning that they are only real if they are instantiated. Nominalism reject the idea that universals exist in either form. For them, the world is composed exclusively of particulars. Conceptualism offer an intermediate position, stating that universals exist, but only as in the mind used to order experience by classifying entities.
Natural kind and social kinds are often understood as special types of universals. Entities belonging to the same natural kind share certain fundamental features characteristic of the structure of the natural world. In this regard, natural kinds are not an artificially constructed classification but are discovered, usually by the natural sciences, and include kinds like electrons, , and tigers. Scientific realists and anti-realists disagree about whether natural kinds exist. Social kinds, like money and baseball, are studied by social metaphysics and characterized as useful social constructions that, while not purely fictional, do not reflect the fundamental structure of mind-independent reality.
Borrowing a term from German philosopher Gottfried Wilhelm Leibniz's theodicy, many metaphysicians use the concept of to analyze the meaning and ontological ramifications of modal statements. A possible world is a complete and consistent way the totality of things could have been. For example, the dinosaurs were wiped out in the actual world but there are possible worlds in which they are still alive. According to possible world semantics, a statement is possibly true if it is true in at least one possible world, whereas it is necessarily true if it is true in all possible worlds. Modal realism argue that possible worlds exist as concrete entities in the same sense as the actual world, with the main difference being that the actual world is the world we live in while other possible worlds are inhabited by counterparts. This view is controversial and various alternatives have been suggested, for example, that possible worlds only exist as abstract objects or are similar to stories told in works of fiction.
In the metaphysics of time, an important contrast is between the A-series and the B-series. According to the A-series theory, the flow of time is real, meaning that events are categorized into the past, present, and future. The present continually moves forward in time and events that are in the present now will eventually change their status and lie in the past. From the perspective of the B-series theory, time is static, and events are ordered by the temporal relations earlier-than and later-than without any essential difference between past, present, and future. Eternalism holds that past, present, and future are equally real, whereas presentism asserts that only entities in the present exist.
Material objects persist through time and change in the process, like a tree that grows or loses leaves. The main ways of conceptualizing persistence through time are endurantism and perdurantism. According to endurantism, material objects are three-dimensional entities that are wholly present at each moment. As they change, they gain or lose properties but otherwise remain the same. Perdurantists see material objects as four-dimensional entities that extend through time and are made up of different temporal parts. At each moment, only one part of the object is present, not the object as a whole. Change means that an earlier part is qualitatively different from a later part. For example, when a banana ripens, there is an unripe part followed by a ripe part.
The regularity theory of causation, inspired by David Hume's philosophy, states that causation is nothing but a constant conjunction in which the mind apprehends that one phenomenon, like putting one's hand in a fire, is always followed by another phenomenon, like a feeling of pain. According to nomic regularity theories, regularities manifest as Scientific law studied by science. Counterfactual theories focus not on regularities but on how effects depend on their causes. They state that effects owe their existence to the cause and would not occur without them. According to primitivism, causation is a basic concept that cannot be analyzed in terms of non-causal concepts, such as regularities or dependence relations. One form of primitivism identifies causal powers inherent in entities as the underlying mechanism. Eliminativists reject the above theories by holding that there is no causation.
The status of free will as the ability of a person to choose their actions is a central aspect of the mind–body problem. Metaphysicians are interested in the relation between free will and causal determinismthe view that everything in the universe, including human behavior, is determined by preceding events and laws of nature. It is controversial whether causal determinism is true, and, if so, whether this would imply that there is no free will. According to incompatibilism, free will cannot exist in a deterministic world since there is no true choice or control if everything is determined. Hard determinists infer from this that there is no free will, whereas libertarians conclude that determinism must be false. Compatibilists offer a third perspective, arguing that determinism and free will do not exclude each other, for instance, because a person can still act in tune with their motivation and choices even if they are determined by other forces. Free will plays a key role in ethics regarding the moral responsibility people have for what they do.
Various contemporary metaphysicians rely on the concepts of truth, truth-bearer, and truthmaker to conduct their inquiry. Truth is a property of being in accord with reality. Truth-bearers are entities that can be true or false, such as linguistic statements and mental representations. A truthmaker of a statement is the entity whose existence makes the statement true. For example, the fact that a tomato exists and that it is red acts as a truthmaker for the statement "a tomato is red". Based on this observation, it is possible to pursue metaphysical research by asking what the truthmakers of statements are, with different areas of metaphysics being dedicated to different types of statements. According to this view, modal metaphysics asks what makes statements about what is possible and necessary true while the metaphysics of time is interested in the truthmakers of temporal statements about the past, present, and future. A closely related topic concerns the nature of truth. Theories of truth aim to determine this nature and include correspondence, coherence, pragmatic, semantic, and deflationary theories.
A priori approaches often rely on intuitionsnon-inferential impressions about the correctness of specific claims or general principles. For example, arguments for the A-theory of time, which states that time flows from the past through the present and into the future, often rely on pre-theoretical intuitions associated with the sense of the passage of time. Some approaches use intuitions to establish a small set of self-evident fundamental principles, known as , and employ deductive reasoning to build complex metaphysical systems by drawing conclusions from these axioms. Intuition-based approaches can be combined with thought experiments, which help evoke and clarify intuitions by linking them to imagined situations. They use counterfactual thinking to assess the possible consequences of these situations. For example, to explore the relation between matter and consciousness, some theorists compare humans to philosophical zombieshypothetical creatures identical to humans but without Consciousness. A related method relies on commonly accepted beliefs instead of intuitions to formulate arguments and theories. The Common sense approach is often used to criticize metaphysical theories that deviate significantly from how the average person thinks about an issue. For example, common-sense philosophers have argued that mereological nihilism is false since it implies that commonly accepted things, like tables, do not exist.
Conceptual analysis, a method particularly prominent in analytic philosophy, aims to decompose metaphysical concepts into component parts to clarify their meaning and identify essential relations. In phenomenology, the method of eidetic variation is used to investigate essential structures underlying Phenomenon. This method involves imagining an object and varying its features to determine which ones are essential and cannot be changed. The transcendental method is a further approach and examines the metaphysical structure of reality by observing what entities there are and studying the conditions of possibility without which these entities could not exist.
Some approaches give less importance to a priori reasoning and view metaphysics as a practice continuous with the empirical sciences that generalizes their insights while making their underlying assumptions explicit. This approach is known as naturalized metaphysics and is closely associated with the work of Willard Van Orman Quine. He relies on the idea that true sentences from the sciences and other fields have ontological commitments, that is, they imply that certain entities exist. For example, if the sentence "some electrons are bonded to protons" is true then it can be used to justify that electrons and protons exist. Quine used this insight to argue that one can learn about metaphysics by closely analyzing scientific claims to understand what kind of metaphysical picture of the world they presuppose.
In addition to methods of conducting metaphysical inquiry, there are various methodological principles used to decide between competing theories by comparing their theoretical virtues. Ockham's Razor is a well-known principle that gives preference to simple theories, in particular, those that assume that few entities exist. Other principles consider explanatory power, theoretical usefulness, and proximity to established beliefs.
Another criticism holds that the problem lies not with human cognitive abilities but with metaphysical statements themselves, which some claim are neither true nor false but meaningless. According to logical positivists, for instance, the meaning of a statement is given by the procedure used to Verificationism it, usually through the observations that would confirm it. Based on this controversial assumption, they argue that metaphysical statements are meaningless since they make no testable predictions about experience.
A slightly weaker position allows metaphysical statements to have meaning while holding that metaphysical disagreements are merely verbal disputes about different ways to describe the world. According to this view, the disagreement in the metaphysics of composition about whether there are tables or only particles arranged table-wise is a trivial debate about linguistic preferences without any substantive consequences for the nature of reality. The position that metaphysical disputes have no meaning or no significant point is called metaphysical or ontological deflationism. This view is opposed by so-called serious metaphysicians, who contend that metaphysical disputes are about substantial features of the underlying structure of reality. A closely related debate between ontological realists and anti-realists concerns the question of whether there are any objective facts that determine which metaphysical theories are true. A different criticism, formulated by Pragmatism, sees the fault of metaphysics not in its cognitive ambitions or the meaninglessness of its statements, but in its practical irrelevance and lack of usefulness.
Martin Heidegger criticized traditional metaphysics, saying that it fails to distinguish between individual entities and being as their ontological ground. His attempt to reveal the underlying assumptions and limitations in the history of metaphysics to "overcome metaphysics" influenced Jacques Derrida's method of deconstruction. Derrida employed this approach to criticize metaphysical texts for relying on opposing terms, like presence and absence, which he thought were inherently unstable and contradictory.
There is no consensus about the validity of these criticisms and whether they affect metaphysics as a whole or only certain issues or approaches in it. For example, it could be the case that certain metaphysical disputes are merely verbal while others are substantive.
Similar issues arise in the social sciences where metaphysicians investigate their basic concepts and analyze their metaphysical implications. This includes questions like whether social facts emerge from non-social facts, whether social groups and institutions have mind-independent existence, and how they persist through time. Metaphysical assumptions and topics in psychology and psychiatry include the questions about the relation between body and mind, whether the nature of the human mind is historically fixed, and what the metaphysical status of diseases is.
Metaphysics is similar to both physical cosmology and theology in its exploration of the first causes and the universe as a whole. Key differences are that metaphysics relies on rational inquiry while physical cosmology gives more weight to empirical observations and theology incorporates divine revelation and other faith-based doctrines. Historically, cosmology and theology were considered subfields of metaphysics.
Computer science rely on metaphysics in the form of ontology to represent and classify objects. They develop conceptual frameworks, called ontologies, for limited domains, such as a database with categories like person, company, address, and name to represent information about clients and employees. Ontologies provide standards for encoding and storing information in a structured way, allowing computational processes to use the information for various purposes. Upper ontology, such as Suggested Upper Merged Ontology and Basic Formal Ontology, define concepts at a more abstract level, making it possible to integrate information belonging to different domains.
Logic as the study of correct reasoning is often used by metaphysicians to engage in their inquiry and express insights through precise . Another relation between the two fields concerns the metaphysical assumptions associated with . Many logical systems like first-order logic rely on existential quantifiers to express existential statements. For instance, in the logical formula the existential quantifier is applied to the predicate to express that there are horses. Following Quine, various metaphysicians assume that existential quantifiers carry ontological commitments, meaning that existential statements imply that the entities over which one quantifies are part of reality.
In ancient Greece, metaphysics emerged in the 6th century BCE with the pre-Socratic philosophers, who gave rational explanations of the cosmos as a whole by examining the from which everything arises. Building on their work, Plato (427–347 BCE) formulated his theory of forms, which states that eternal forms or ideas possess the highest kind of reality while the material world is only an imperfect reflection of them. Aristotle (384–322 BCE) accepted Plato's idea that there are universal forms but held that they cannot exist on their own but depend on matter. He also proposed a system of categories and developed a comprehensive framework of the natural world through his theory of the four causes. Starting in the 4th century BCE, Hellenistic philosophy explored the Logos underlying the cosmos and the laws governing it. Neoplatonism emerged towards the end of the ancient period in the 3rd century CE and introduced the idea of "the One" as the transcendent and ineffable source of all creation.
Meanwhile, in Indian Buddhism, the Madhyamaka developed the idea that all phenomena are Sunyata without a permanent essence. The consciousness-only doctrine of the Yogācāra school stated that experienced objects are mere transformations of consciousness and do not reflect external reality. The Hindu school of Samkhya philosophy introduced a metaphysical dualism with Purusha and matter as its fundamental categories. In China, the school of Xuanxue explored metaphysical problems such as the contrast between being and non-being.
Medieval Western philosophy was profoundly shaped by ancient Greek thought as philosophers integrated these ideas with Christian philosophical teachings. Boethius (477–524 CE) sought to reconcile Plato's and Aristotle's theories of universals, proposing that universals can exist both in matter and mind. His theory inspired the development of nominalism and conceptualism, as in the thought of Peter Abelard (1079–1142 CE). Thomas Aquinas (1224–1274 CE) understood metaphysics as the discipline investigating different meanings of being, such as the contrast between substance and accident, and principles applying to all beings, such as the principle of identity. William of Ockham (1285–1347 CE) developed a methodological principle, known as Ockham's razor, to choose between competing metaphysical theories. Arabic–Persian philosophy flourished from the early 9th century CE to the late 12th century CE, integrating ancient Greek philosophies to interpret and clarify the teachings of the Quran. Avicenna (980–1037 CE) developed a comprehensive philosophical system that examined the contrast between existence and essence and distinguished between contingent and necessary existence. Medieval India saw the emergence of the Monism school of Advaita Vedanta in the 8th century CE, which holds that everything is one and that the idea of many entities existing independently is an illusion. In China, Neo-Confucianism arose in the 9th century CE and explored the concept of li as the rational principle that is the ground of being and reflects the order of the universe.
In the early modern period and following renewed interest in Platonism during the Renaissance, René Descartes (1596–1650) developed a substance dualism according to which body and mind exist as independent entities that causally interact. This idea was rejected by Baruch Spinoza (1632–1677), who formulated a monist philosophy suggesting that there is only one substance with both physical and mental attributes that develop side-by-side without interacting. Gottfried Wilhelm Leibniz (1646–1716) introduced the concept of possible worlds and articulated a metaphysical system known as monadology, which views the universe as a collection of simple substances synchronized without causal interaction. Christian Wolff (1679–1754), conceptualized the scope of metaphysics by distinguishing between general and special metaphysics. According to the idealism of George Berkeley (1685–1753), everything is mental, including material objects, which are ideas perceived by the mind. David Hume (1711–1776) made various contributions to metaphysics, including the regularity theory of causation and the idea that there are no necessary connections between distinct entities. Inspired by the empiricism of Francis Bacon (1561–1626) and John Locke (1632–1704), Hume criticized metaphysical theories that seek ultimate principles inaccessible to sensory experience. This critical outlook was embraced by Immanuel Kant (1724–1804), who tried to reconceptualize metaphysics as an inquiry into the basic principles and categories of thought and understanding rather than seeing it as an attempt to comprehend mind-independent reality.
Many developments in the later modern period were shaped by Kant's philosophy. German idealism adopted his idealistic outlook in their attempt to find a unifying principle as the foundation of all reality. Georg Wilhelm Friedrich Hegel's (1770–1831) idealistic contention is that reality is conceptual all the way down, and being itself is rational. He inspired the British idealism of Francis Herbert Bradley (1846–1924), who interpreted Hegel's concept of absolute spirit as the all-inclusive totality of being. Arthur Schopenhauer (1788–1860) was a strong critic of German idealism and articulated a different metaphysical vision, positing a blind and irrational will as the underlying principle of reality. Pragmatists like C. S. Peirce (1839–1914) and John Dewey (1859–1952) conceived metaphysics as an observational science of the most general features of reality and experience.
At the turn of the 20th century in analytic philosophy, philosophers such as Bertrand Russell (1872–1970) and G. E. Moore (1873–1958) led a "revolt against idealism", arguing for the existence of a mind-independent world aligned with common sense and empirical science. Logical atomism, like Russell and the early Ludwig Wittgenstein (1889–1951), conceived the world as a multitude of atomic facts, which later inspired metaphysicians such as D. M. Armstrong (1926–2014). Alfred North Whitehead (1861–1947) developed process metaphysics as an attempt to provide a holistic description of both the objective and the subjective realms.
Rudolf Carnap (1891–1970) and other logical positivists formulated a wide-ranging criticism of metaphysical statements, arguing that they are meaningless because there is no way to Verificationism. Other criticisms of traditional metaphysics identified misunderstandings of ordinary language as the source of many traditional metaphysical problems or challenged complex metaphysical deductions by appealing to common sense.
The decline of logical positivism led to a revival of metaphysical theorizing. Willard Van Orman Quine (1908–2000) tried to naturalize metaphysics by connecting it to the empirical sciences. His student David Lewis (1941–2001) employed the concept of possible worlds to formulate his modal realism. Saul Kripke (1940–2022) helped revive discussions of identity and essentialism, distinguishing necessity as a metaphysical notion from the Epistemology notion of a priori.
In continental philosophy, Edmund Husserl (1859–1938) engaged in ontology through a phenomenological description of experience, while his student Martin Heidegger (1889–1976) developed fundamental ontology to clarify the meaning of being. Heidegger's philosophy inspired Jacques Derrida's (1930–2004) criticism of metaphysics. Gilles Deleuze's (1925–1995) approach to metaphysics challenged traditionally influential concepts like substance, essence, and identity by reconceptualizing the field through alternative notions such as multiplicity, event, and difference.
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