A Celebration of Subjective Thought by James A. Diefenbeck

By James A. Diefenbeck

Seeing goal idea as passive (guided and regulated through authorized philosophies and data), Diefenbeck seeks to enhance a thought of proposal or of cause “appropriate to the topic as an energetic agent or first cause.” His procedure might remove darkness from and render more suitable the construction of values that consultant lives.


George Kimball Plochmann in his foreword describes the e-book as “a sus­tained inquiry into the nature of data, one trying to end up that our unique cognitive allegiance to the so-called target 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 help that they'd require have been they allowed the hegemony over different branches of cognition that's regularly accorded them.”


Diefenbeck wouldn't spoil objec­tive wisdom, yet may permit every one philosophy to confront subjective phi­losophy and from the result of that war of words construct a greater process of values.

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Extra info for A Celebration of Subjective Thought

Example text

By restricting the full range of variable subjective activity to an Page 18 unchanging end or a single form of behavior in the entity, Aristotle demonstrates how an observable objective order can be generated from the subjective or self­ moving principle.  Because organic subjectivity does not have the power to change its mode of activity, it is recurrent and regular and hence is objectively knowable, whereas subjectivity on the full, voluntary level can alway be innovative and variable.  The difficulties which appear in this highly successful concept arise from two sources, from the ambiguous function it is thought to play in human life, and from the restrictions which it imposes upon both the subjective and objective principles that are united to constitute it.

What is the reason for this sharp rejection of Aristotle's animism?  Therefore, Western thought has in the main abandoned animism as a concept because it is superfluous for our understanding of the regular orders of nature in whch it is presumed that no innovation occurs. 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.

But, if we treat the problem as a matter of objective fact to be answered by empirical reference, the question can never be definitively decided; for as long as there continues to be experience, all of the relevant evidence has not been considered, and no indubitable answer can be given. In such a situation, we can either adopt a belief in total predictability or reject it, but both positions are uncritical because neither can be established by definitive evidence.  For our ability to answer this question in a definitive way, we are indebted to the thought of Kant.

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