artifacts are ubiquitous and influential in our world, but their nature and existence are controversial. Several theories have been proposed to explain the ontology of artifacts. Drawing on Popper's theory of three worlds, this paper suggests a metaphysics for artifacts along the line of a critical rationalist (CR) approach. This theory distinguishes between three realms of reality: the physical world (World 1), the mental world (World 2), and the world of objective knowledge (World 3). The paper argues that artifacts have different ontological components that correspond to these three realms, and that each component is real and causal. The paper shows how this perspective can account for the intentional and functional aspects of artifacts, as well as their dependence on plans that influence different realms of reality. The paper explains how this pluralistic ontology, compared to the rival theories, enables one to explain the relevant ontological problems of artifacts. The paper also explores how this proposal can lead to a research program encompassing a broader range of technologies, such as social artifacts. In sum, the paper suggests that Popper's three worlds theory provides a rich and comprehensive framework for understanding the metaphysics of artifacts.

The method of metaphysics: metaphysics is empirical but depends not, like the sciences, on recondite experience but on close attention to aspects of everyday experience we ordinarily scarcely notice. "Real" is a broader concept than "exists" (which applies only to particulars) and also applies to phenomena, kinds, and laws, which are real, but not, of course, existent entities. But "there are real kinds, laws, etc." doesn't imply that all the kinds and laws we believe are real, are. I call my approach "Innocent Realism" because--though it's certainly not naive--it requires attending to experience, so far as possible, without substantial preconceptions. There is one real world, enormously varied but also integrated. It includes physical stuff, kinds, laws, etc. and, here on earth, a vast array of human artifacts, physical, social, intellectual, and imaginative, all intimately interconnected. All this requires human mindedness (a better word than "mind" because it doesn't suggest that human mentality is an organ like the heart or the liver). Rather, it's a complex congeries of dispositions and abilities: to understand even such a relatively simple thing as what's involved in someone's believing something, we need to take account of the person's dispositions to behavior, verbal and otherwise; to the neurophysiological realizations of these dispositions; and to their connections to the world and to words in the person's linguistic community--this last requiring other people's words-world connection. "Virtual" reality is just one more computer artifact, clever, no doubt, but not metaphysically startling. It's oversold, but this is advertising hype, not serious metaphysics.

The author in this article has an historical review on different views of metaphysics. He believes that looking at the ideas of philosophers from ancient Greece, from middle ages, Muslim and Christian philosophers, and philosophers of the modern ages, reveals various aspects of metaphysics. He tries at the end to suggest a general plan to show both the form and the content of all metaphysical systems.

In Kant and the Problem of metaphysics (KPM), Heidegger shows how the initial image-making power of the imagination is pictorial in the pure image of time. He further clarifies the recognized link between the syntheses and the time-visualizing power of images which is pictorial formative power, which can visualize time. The three syntheses of imagination are replaced with the modes of existence of Dasein. Three kinds of photographs resemble the images produced when the transcendental imagination functions as Dasein. We can address the ways to visualize time by considering Dasein with a photographic preoccupation through 1. A possible look in the form of presentation (a photograph shows an immediate look of a house or person as intuitable this-here); 2. An immediate look of the thing, house, or deceased person, as well as a copy or its reproduction as a death mask; and, 3. The manner of contemplation of a likeness is an immediate look of a being present in the form of representation.

Despite the often false impression that the analytic philosophy as an anti-metaphysical movement has nothing to do with metaphysics, there can be found good reasons to grant the metaphysical dispositions of analytic philosophers, and thereby, to minimize the anti-metaphysical nature of analytic philosophy in its all phases. Since analytic philosophy is a historical movement the main nature of which developed through several stages, the very kinds of metaphysical dispositions within each one of its various stages can be easily portrayed. In the meantime, logical realism as the early stage of analytic philosophy contains plenty of metaphysical dispositions. Undoubtedly, one cannot say that analytic philosophy in this period was not committed to metaphysical theses about the plurality of entities, the ultimate nature of reality and the logical structure of the world. In this paper, then, after giving a relatively complete explanation of the logical realism, we claimed that although logical realists rejected the traditional speculative metaphysics of their predecessors, they also replaced it by the metaphysics of logic that pursues the metaphysical aims, this time, by logical means. So, we portrayed this kind of metaphysics as Bolzano’s Semantic Platonism, Frege’s and Russell’s Pluralistic Platonism, Russell’s Pluralistic Atomism, and Wittgenstein’s logical atomism.

Phenomenology of Spirit is commonly considered Hegel’s debut where he explained, for the first time, his unique dialectical approach. However, it is usually forgotten that the Phenomenology of Spirit is not an independent work, but a result of Jena's philosophizing period (1801-1806) which produced, in addition to a number of other texts, a collection of manuscripts of Jena’s system (Jenaer Systementwürfe). In this collection, Hegel initiates the idea of 'systematic truth' as a 'universal process'. One of the most essential parts of this system is metaphysics, in which Hegel implies a dialectical transition from first grounds of human understanding (principle of contradiction) to the sublime form of truth (absolute spirit). The present paper analyzes three main parts of Jena’s metaphysics – that is, transition from ‘Cognition as a System of First Principles’ to ‘metaphysics of Objectivity’, and finally to ‘metaphysics of Subjectivity’.

Time is one of the most difficult subjects in philosophy. Some philosophers believe that time is a reality and others assume it as an illusion. McTaggart has denied the reality of time. His argument is very famous in the philosophy of time and thus the recent discussions about time are affected by his argument.Events and moments، he thinks، can occur in time in two forms and thus there are two series of time: 1) A series in which two events and moments are ordered as past، present and future, 2) B series in which the events and moments are ordered as a priori and a posterior. The A series is necessary for time because without A series time does not exist. At the same time، A series leads to contradiction and time cannot exist as a real thing. Only one real and non-temporal series، he believes، exists but it appears as time series to us by our perception.

In the present article, Kant's view concerning metaphysics has been studied. Having explained lexical and terminological meaning of the term "metaphysics" as understood by Aristotle, the authors have made mentions to various metaphysical systems from Plato to Descartes and his followers. Then, the meaning of the term, as understood in Kant's philosophy, has been studied, and its negative and positive aspects in his philosophy have been discussed. After that, the article comes to the conclusion that, influenced by Hume's ideas, Kant negates metaphysics in its traditional sense (i.e. theoretical and certain knowledge of God, world, and soul). But, he accepts metaphysics in the sense of theoretical support of empirical science, and considers a systematizing role for issues discussed in the traditional metaphysics as well. He leaves confession to objective existence of issues posed in the traditional metaphysics to be discussed in the field of practical reason.

A 74-year-old woman was referred to the glaucoma unit for pseudoexfoliative glaucoma. Upon presentation, visual acuity in both eyes was 20/30. Intraocular pressure was 18 mmHg in the right eye and 20 mmHg in the left eye with latanoprost eye drops. Ophthalmoscopy revealed a cup-disc ratio of 0.7 with superior neural rim notching in the right eye and concentric cup-disc ratio of 0.6 in the left eye. She underwent central 24-2 automated perimetry with the Humphrey Visual Field Analyzer (HVFA II, Carl Zeiss Meditec, Dublin, USA) using the SITA-fast program. Although she was instructed before the test, she was unable to respond to the early stimuli efficiently which was reflected in lower threshold values for initial test points. The reliability indices were within normal limits except for higher than normal fixation loss. On repeat visual field testing, reliability indices were within normal limits and thresholds of the four areas with poor sensitivity improved and the artifact disappeared (Fig. 1)….