Adaptive Knowing: Epistemology from a Realistic Standpoint by J.K. Feibleman

By J.K. Feibleman

The acquisition of information isn't a unmarried unrelated get together yet fairly an adaptive strategy within which earlier acquisitions regulate current and destiny ones. partly I of this essay in epistemology it's argued that dealing with wisdom isn't a passive affair yet dynamic and lively, regarding its continuance into the levels of assimilation and deployment. partly II a couple of particular concerns are raised and mentioned that allows you to discover the size and the depths of the workings of adaptive figuring out. ACKNOWLEDGMENTS "Activity as A resource of information" first seemed in Tulane reviews in Philosophy, XII, 1963; "Knowing, Doing and Being" in Ratio, VI, 1964; "On ideals and Believing" in Tulane reviews, XV, 1966; "Absent items" in Tulane stories, XVII, 1968; "The truth video game" in Tulane reviews, XVIII, 1969; "Adaptive Responses and The Ecosys­ tem" in Tulane reviews, XVIII, 1969; "The Mind-Body challenge" within the Philosophical magazine, VII, 1970; and "The wisdom of The recognized" within the overseas common sense evaluation, I, 1970. half I dealing with wisdom bankruptcy I the matter of data I. the selected procedure you're approximately to learn a learn of epistemology, one that has been made up of a practical viewpoint. it isn't the 1st of such interpre­ tations, and it'll no longer be the last.

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Let us look at these in somewhat more detail. (r) That knowledge increases would seem to be an argument against idealism because the knowledge is knowledge of an external world and we use our experience of it to learn from it what the world is like when we are not experiencing it. The brute fact is that much happens to us that we had not expected and which compels us to change our beliefs. Belief is at the mercy not of our will but of our experience: what we see we can hardly doubt, especially when it is reinforced by what we hear and smell.

When the observer notes that certain things are similar, two blue dishes or two round balls, for instance, just where is the similarity? It is in our minds of course, for that is what we mean when we say that we recognize the similarity; but it cannot be only in our minds, for in that case what would have compelled the recognition? If two things are similar it is not the observer who makes them similar for their similarity can be measured; on the contrary, it is the inherent similarity which compels his recognition.

When we think about our particular experiences or about the abstractions we have made from them, it is without neglecting altogether their points of origin and without supposing that we own them in any absolute way which makes our own connections with them indissoluble. Finally, one last point. Husserl seems unwilling to recognize what the cognitions are for, and this despite his emphasis on the intentional consciousness. They issue, presumably, in action, but action takes place in the outer world.

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