By J.K. Feibleman
The acquisition of information isn't really a unmarried unrelated social gathering yet relatively an adaptive procedure within which prior acquisitions regulate current and destiny ones. partially I of this essay in epistemology it's argued that dealing with wisdom isn't really 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 for you to discover the scale and the depths of the workings of adaptive realizing. ACKNOWLEDGMENTS "Activity as A resource of information" first seemed in Tulane reports in Philosophy, XII, 1963; "Knowing, Doing and Being" in Ratio, VI, 1964; "On ideals and Believing" in Tulane reviews, XV, 1966; "Absent gadgets" in Tulane reviews, XVII, 1968; "The truth video game" in Tulane reports, XVIII, 1969; "Adaptive Responses and The Ecosys tem" in Tulane stories, XVIII, 1969; "The Mind-Body challenge" within the Philosophical magazine, VII, 1970; and "The wisdom of The identified" within the overseas good judgment overview, I, 1970. half I dealing with wisdom bankruptcy I the matter of data I. the selected technique you're approximately to learn a learn of epistemology, one that has been made of a pragmatic perspective. it's not the 1st of such interpre tations, and it'll now not be the last.
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Additional info for Adaptive Knowing: Epistemology from a Realistic Standpoint
I have saved the discussion of his epistemology for last because a positive kernel of truth can be saved from it for a broadly-based realism. For Bradley "appearance" and "reality" are a pair of epistemological categories which tend to be mutually exclusive. Appearances are in most instances illusory, and rarely correspond to reality. This use of the terms must be recognized to be different from their use in metaphysics. In the realistic theory of metaphysics 'reality' is a non-discriminating term: everything is real and moreover equally real.
Values have their qualitative aspect, only they have it at a higher level and 'higher' here means more pervasive as well as more prevalent. If we define value as what is needed, then not everything has color - certainly many gasses do not - but everything has value. Value in the sense employed here means chiefly the good and the beautiful. The good is the affective aspect of the bond between wholes, while the beautiful is the affective aspect of the bond between parts. And everything in material existence is either a part or a whole (or both: a whole to its part and a part of some whole).
If we admit that he perceives the form without recognizing it as a form, then he is perceiving that it is an individual, yet it is questionable whether the latter alternative is possible; for if he is perceiving it as a form then the chances are that he is perceiving it as a universal, and this is more likely. However startling a thesis it may be, the fact is that we do directly perceive relations. The thesis is not one generally accepted, to say the least. And yet it is not entirely unknown. It is to be found for example in Peirce.