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Old 09-24-2002, 08:01 AM   #71
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Quote:
Originally posted by Keith Russell:
<strong>Starboy:

I've been away for a while; I wasn't ignoring your question, I had some other things which required my attention.

I'm not a mathematician, so I cannot address your question directly, since I (frankly) do not understand it.

But, I can say something about matehematics in general, even though I cannot address your example equation specifically.

Numbers are a recognition of a fact of reality. When one sees two apples and two people, one recognizes that the quantity (of apples and people) is the same, even though the individual objects may have no actual characteristics in common.

So, if a mathematical equation is true, it can be applied to a certain quantity of any specific, real objects.

Mathematics is a science abstracted from reality--but it is certainly not completely separate from it.

Keith.</strong>
Hi Keith,

I asked the question to try to gain a better understanding or your use of the word knowledge. It appears to me that in your mind knowledge == truth == reality.
Is this so?

BTW, don’t tell any mathematicians that they are scientists; you are likely to get a punch in the nose.

Starboy
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Old 09-24-2002, 10:17 AM   #72
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To Kant..

I meant to reply sooner but time is not always on my side.

I will again respond in short, since i feel i've already made the point I wanted to make. *Regardless* of which epistemic route you wish to go down (and i was from the outset aware of outher "routes") as soon as you say "I have knowledge about an objective realy around me" (objective meaning it exists wether you or i are here to have a looksy and for the most part goes about it's business) or "My beliefs or thoughts correspond to 'that which is'" then they're going to get asked "Doesn't the nature of reality as it is in herself (Metaphyiscs) affect how we know things and wether we can know anything at all and thus shouldn't we address that question first?"

If one does not accept the traditional notion of what it means to know or have knowledge (at least that's how i understand it) then they hardly need to answer that question. They simply redefine the traditional idea so they don't have to deal with it. However *i think* most people accept that this is what it means to have knowledge.

In regards to Manion's article, i wonder if any of the epistemic "movements" you mention don't suffer from a bad case of being irrelevant. I don't believe they solve the problem of knowing any more then empiricism or rationalism do because of the question I asked above. This in my view is the crux of the matter.

[ September 24, 2002: Message edited by: Plump-DJ ]</p>
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Old 09-24-2002, 11:46 AM   #73
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Starboy:

No, 'knowledge' is not the same as reality, and more than concepts are the same as reality-external-to-consciousness.

'Knowledge' is information about reality. Knowledge is real, in that the information is stored in consciousness as energy, or that words are printed on paper in ink, or in particular arrangements of magnetic data, emulsion on film, paint on canvas, etc.

But, 'knowledge' is not the same as (and should not be confused with) what it it is knowledge of...

Keith.
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Old 09-24-2002, 04:05 PM   #74
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Kieth, in your mind is truth == reality?

Starboy
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Old 09-25-2002, 04:34 AM   #75
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Good evening philosophers.

I believe that all knowledge consists of bits of information called axioms and a set of rules for processing those axioms. I believe that this "knowledge" may in certain instances correspond to a greater or lesser degree with "truth" that is entirely independent of the knowledge we have of it.

Neurologically speaking, most of the processing goes on in our frontal lobes, where our rules for conducting logic are encoded. The axioms are drawn from memories stored in the temporal lobes and from new data that is received via the senses. Our logical processing goes on in our frontal lobes whether we believe it does or not.

Unfortunately for scholars and the scientific community, a large proportion of the lay population rely heavily on their subjective units or "limbic systems" to guide them in their approach to knowledge. This often leads to serious errors of logical judgement.

For example, lay philosophers have been known to scoff at, ridicule, and make jokes about post-modern epistemologists and their inability to understand something as basic as the Parable of the Marsh by R.M. Pirsig:
Quote:
Zen and the Art of Motorcycle Maintenance...
I have seen these marshes a thousand times, yet each time they're new. It's wrong to call them benign. You could just as well call them cruel and senseless, they are all of those things, but the reality of them overwhelms halfway conceptions.
Lay scholars have also been known to never attain gnosis of the fact that circular reasoning is invalid. Take for example Hall-Craggs' corrupt attempts to demonstrate that the discipline of Gross Anatomy of the head is in any way valid:
Quote:
Hall-Craggs Anatomy...
The study of the head an neck provides a formidable learning task in gross anatomy [as] this region remains packed with small but important structures...The head and neck present their own particular problems as an exercise in dissection because many superficial structures are encountered some time before their parent structures are displayed at a deeper level. This fact demands a certain amount of courage and trust from the student, for if the early details can be accepted in isolation, as dissection proceeds these details will be found to assemble into an understandable whole.
Like the study of the Head an Neck, I maintain that in epistemology the acceptance of certain axioms relating to knowledge, truth and the discernment thereof should yield fruit in one's ability to discern the veracity of forthcoming axioms. Axioms, I might add, that the cruel world stubbornly continues to inflict upon post-modern epistemologists with monotonous regularity.

[ September 25, 2002: Message edited by: Simon Magus ]</p>
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Old 09-25-2002, 05:07 AM   #76
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Quote:
Originally posted by Starboy:
<strong>Apparently one of the important principles of philosophy is to ignore questions you do not care to answer. The only one who did was a mathematician. As posted it is a philosophical question.



Any philosophers care to answer?

Starboy

[ September 22, 2002: Message edited by: Starboy ]</strong>
Wait just a minute! I'm not a mathematician. I'm a physics grad. student. So I'm better than a mathematician (neener neener)
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Old 09-25-2002, 05:55 AM   #77
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Fine, here's an epistemic foundation: For any proposition P, if you had to bet on it, would you bet for or against P? (Or even money?)

Asked and answered.
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Old 09-25-2002, 09:15 AM   #78
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Quote:
Originally posted by Feather:
<strong>

Wait just a minute! I'm not a mathematician. I'm a physics grad. student. So I'm better than a mathematician (neener neener) </strong>
Oops, sorry Feather. I was trained as a Physicist. No insult intended. Physics is one of those sciences where it is necessary to learn a good deal of mathematics as well as science.

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Old 09-25-2002, 10:42 AM   #79
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Starboy:

Yes, reality = existence = truth.

Keith.
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Old 09-25-2002, 12:25 PM   #80
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Kant: You're points are not in any sense legitamate and hence not going to get a proper response. All you have done is accuse me of blanket fallacies without one bit of support.

Quote:
So far, your post amounted to little more than ad hominems, non-sequiturs, and is missing an argument on why subjectivism is self-refuting
Strong words, but with little backing. Your version of an ad hominem was I "accuse subjectivists of abondoning logic", which would not actually be a personal attack, that would be me describing a position, not insulting a position as a refutation. At most, even if you disagreed, you could say it was a straw man, but to say it was an 'ad hominem' is pure fantasy. That's just one example of your substuting abuse for argument though.

As for my definition of subjectivism, I define the position as saying that all that exists is subjective i.e. a matter of pure opinion. Even logic. This is supported by your own statement:

Quote:
IF one "accepts" logic, then it is entirely a contingent decision that depends upon one's valuation of systematic thinking. Ergo, it is a subjective act of adopting a rigorous schema, likely for utilitarian purposes.
BTW, please come up with something useful instead of militantly making statements like:

Quote:
Perhaps you strawman'd the subjectivist?

Without any support. Geee: I might have made a straw man, why? Well here you give no answer, I just might have done it. Good point.

Well then you may have made a false accusation of fallacy by that same token.


Now as for John Galt Jr. who actually retained a degree of civility and open-mindedness, I will answer him properly:

Quote:
Now then, let me recount something that happened earlier this evening.

My son had wasn't sure about whether or not he had soccer practice Sunday morning. He set about to call the team coach, but found we had lost the paper with the team roster, and telephone numbers of the players and coaches. Via the web, we found the telephone number of one of the coaches , my son called him, and we now know that he has no practice Sunday morning.

So, having provided an explanation of how we (my son and I) know that my son has no soccer practice on Sunday morning, my question is 'Where/how does this knowledge fit into your scheme of things?'
I would say this was a case of reaching an end point. In that you at some level decided that certain testimony derived from sensation can be taken at face value. The end point would be: testimony and sensation.

[ September 25, 2002: Message edited by: Primal ]</p>
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