Andronicus of Rhodes, the editor of Aristotle's library, coined the term "Metaphysics" while arranging Aristotle's library. According to the story, while arranging Aristotle's library, Andronicus came across a group of works from Aristotle, which transcended the topic of Physics. Since the content of these works addressed issues beyond physics, the works were entitled After Physics or Metaphysics.
According to some, however, the term is a compound of two Greek terms. "Meta" is a Greek preposition and means "after" or "beyond" while "phusis" signifies "nature", and though this meaning of the term is not common, it was allegedly used by the Greeks to denote that "the universe."
The term "Metaphysics" is, as is obvious, closely related to the term "physics" which speaks of the scientist who is concerned with the basic laws of nature. The term "Metaphysics" goes beyond the study of nature and "investigates matters somehow transcending those investigated by physics." (Peter van Inwagen, Metaphysics, 3rd Edition, Boulder: Westview Press, 2009, 19-20)
It appears however that the better understanding of the origin of the term is that associated with Andronicus of Rhodes.
The term "Metaphysics" refers to "the totality of things for what they are." (Marias, History of Philosophy, 64) Other disciplines study portions or slices so to speak of reality. For example, Botany is the study of vegetation while Mathematics is the study of figures, numbers, and measurement. Aristotle goes to great lengths to emphasize the oneness of the study of metaphysics. A number of emphases characterize Aristotle's proposal regarding the single or unitary nature of Metaphysics.
Aristotle concludes that while Metaphysics is to be understood as a single science, it is also to be regarded as the science of Being, the science of God and also the science of Substance.
A variety of questions exist under the heading of Metaphysics. While these questions are usually considered in addition to the subject matter of Metaphysics, each of these concerns has metaphysical roots, metaphysical implications or include metaphysical assumptions. Some of these questions are:
• What is Metaphysics? This metaphysical question addresses issues such as the nature of appearance and reality. In addition, the question contains the discussion of metaphysical methodology. For example, how does the scientist approach the issue of Metaphysics as opposed to the theologian? How are these two disciplines different in their methods of pursuing an answer to the questions of Metaphysics? What are the implications of these two divergent approaches to the metaphysical task?
• Is there a plurality of things, or is there only one thing? That approach which advocates that reality is composed of one thing so to speak is designated as “monism.” That view of reality which argues that all reality is made up of a duality or things is labeled as “dualism.” That view of reality which contends that reality is made up of innumerable qualities, in fact too numerous even to grasp in some instances, is appropriately called “pluralism.”
• Is there an external world, a world of things that exist independently of human thought and sensation? This question has its primary basis in the philosophical skepticism of Rene Descartes. Descartes made his way into the “stove room” by his own account, which likely has reference to the heated room in his home, and from that experience of isolated pondering Descartes, according to his own testimony, emerged with his entire philosophical methodology in tact. Thus was born “Cartesian Doubt”, the employment of which leads inevitably to a great variety of problems not the least of which is the “problem of the external world.”
• Is time real? Is there a variation in individuals’ experience of time and if so how do we explain this variation? As time bound creatures can we even begin to ponder the possibility of timeless existence?
• Is there such a thing as objective truth? How do we determine that which should be regarded as Truth? Is there an objective criterion for determining truth or is the determination of Truth essentially the subjective determination of a variety of "truths"?
• Why is there something rather than nothing? Under this heading lies the examination of the questions which are central to the Philosophy of Religion regarding the Cosmological and Ontological Arguments for God’s existence, the existence of evil and suffering, the attempts at the rational explanation of why some individuals choose incorrectly to believe in the existence of God, the Principle of Sufficient Reason and questions concerning the contribution of science to the question.
• Why are there rational beings? Once again, this question causes us to ponder the issues of order, structure and design in the universe which issues are central to the Philosophy of Religion’s discussion of the Teleological Argument for God’s existence.
• Are we physical or non physical beings? From this question emerges other questions such as what is the nature of man? Is humanity to be understood as a dualistic entity consisting of body and soul? Is humanity to be understood in a naturalistic materialistic fashion, simply one more physical creature among many and essentially being no more and no less than a physical entity? How does this question evoke further contemplation of personal identity or questions concerning the nature of the human mind? What is the human mind? Does the human mind actually exist? Is the human mind simply to be understood in terms of physicalism or a series of electrical impulses firing across the synapses of the brain? Is the human mind to be understood as nothing more than a biochemical occurrence? What is the relationship of the human mind to the human body?
• Do we have free will? Is freedom possible? Can we know if we are free? Are there degrees of freedom and ways of increasing or threatening free will? Does it matter whether or not we are free?
So it is apparent that metaphysics is a complicated concern of the Philosopher not only by virtue of the difficulty of determining its nature, but also by its broad diversity. Ultimately, in this pragmatic age in which we live, one is forced to ask and answer the question, "What difference does it make?" (See Peter Van Inwagen, Metaphysics, 3rd Edition)
