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By James A. Diefenbeck

Seeing aim concept as passive (guided and regulated through accredited philosophies and data), Diefenbeck seeks to enhance a thought of proposal or of cause “appropriate to the topic as an lively agent or first cause.” His method may remove darkness from and render more desirable the construction of values that consultant lives.


George Kimball Plochmann in his foreword describes the booklet as “a sus­tained inquiry into the nature of data, one trying to end up that our unique cognitive allegiance to the so-called aim sciences is lost, no longer lots simply because they're defective intimately or poor in humanitarian feel­ing, as simply because they can not benefit from the epistemological aid that they might require have been they allowed the hegemony over different branches of cognition that's often accorded them.”


Diefenbeck wouldn't damage objec­tive wisdom, yet may permit every one philosophy to confront subjective phi­losophy and from the result of that disagreement construct a greater method of values.

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Extra info for A Celebration of Subjective Thought

Sample text

As we move in this direction, the law predicts more and more about the entities to which it applies because there are more traits listed as properties and fewer accidents—but the number of members in the class continually decreases.  Yet every other entity is different from it in some way, at the very least in terms of spatial­temporal location; therefore, these other members must be excluded from the class in order to secure complete elimination of accidents so that the class necessarily contains only a single member.

Animism as an Impediment to Complete Prediction Aristotelian animism is not, however, just a superfluous idea with regard to objective knowledge; it introduces a principle that discloses itself as a positive impediment to the complete predictive knowledge which is the goal of objective reason.  A nature is a particular center of striving, such as fire, which seeks to rise, or a calf, which tries to reach its mature form by becoming a cow.  The order of nature comes from limited natural things themselves, and these can fail to attain their full development either from slackening of the purposeful effort or from external impediments such as injuries or lack of adequate food.

Thus, it must abandon not only the Platonic normative problem, but also Plato's conception of participation as the mode of obtaining and certifying knowledge; it must seek another formulation of the way in which forms are to be related to each other.  The general concepts which relate these particulars do not come directly from the mind, but are based on observation. The problem of how long the apple will remain red cannot be answered by appeal to any nonempirically derived definition of either the ideal apple or redness.

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