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Ancient Epistemology by Lloyd P. Gerson

By Lloyd P. Gerson

This can be the 1st name within the Key issues in historical Philosophy sequence, which gives concise books, written by means of significant students and available to non-specialists, on very important issues in historical philosophy which stay of philosophical curiosity at the present time. during this publication, Professor Gerson explores old money owed of the character of data and trust from the Presocratics as much as the Platonists of overdue antiquity. He argues that historical philosophers as a rule held a naturalistic view of information in addition to of trust. therefore, wisdom was once no longer considered as a stipulated or semantically made up our minds kind of trust yet was once fairly a true or objectively determinable fulfillment. in truth, its attainment was once exact with the top attainable cognitive success, specifically knowledge. It used to be this naturalistic view of information at which the traditional Skeptics took target. The publication concludes by way of evaluating the traditional naturalistic epistemology with a few modern models.

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Ancient Epistemology

This can be the 1st name within the Key issues in old Philosophy sequence, which supplies concise books, written via significant students and available to non-specialists, on vital subject matters in historical philosophy which stay of philosophical curiosity this day. during this e-book, Professor Gerson explores old money owed of the character of data and trust from the Presocratics as much as the Platonists of past due antiquity.

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3 A similar issue surrounds all of Socrates’ requests to his interlocutors to give accounts (logoi) of those entities supposedly responsible for things being correctly said to have certain properties, like piety, justice and so on. Knowing what piety is must be distinct from the ability to give an account of piety, even if one who knows what piety is is uniquely able to give that account. If this were not so, one who is able to give a true account could transmit it to someone else as easily as he could transmit any other bits of information.

To proceed in this way depends on assuming that although lovers of sights and sounds aim for true belief, they fail, whereas philosophers succeed. But it is belief itself (not true or false belief) that is the power distinguished from knowledge in this passage. There is nothing to suggest that true belief is a power distinct from false belief. Cf. Eu. 6D10–11; Phd. 100D–E; Hip. Maj. 287C on the instrumentality causality of the Forms. Plato 33 previously acquired. The rules could only be rules for correlating certain sense-experiences with the application of the term.

Perhaps Anaxagoras means to maintain something like this: the evidence for the non-evident is constituted not by sense-perception itself, but by a critical reflection on sense-perception. This critical reflection or analysis would be the refined basis for our knowledge of reality. It is not too difficult to see why Democritus in a general way might have commended this approach. Thus construed, epistemic appearances would be refined non-epistemic appearances. If this is so, there is a natural constraint on the construction of reality.

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