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Searching Truth and Knowledge

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  • Title: Truth and Knowledge: Contents
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  • Title: Truth and Knowledge: ii. Kant's Basic Epistemological Question
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    • the content of the second was not already contained — at least
    • denied as well; but we could only grasp its content, as knowledge,
    • in outer nature. Irrespective of whether the content of such a
    • contain no assertions which will influence the content of the
    • axioms. But no one would assert that the content of the axioms is made
    • content of this starting point must be quite independent of these
  • Title: Truth and Knowledge: iii. Epistemology Since Kant
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    • diversity of the subjective-ideal content of consciousness — given as
    • “The content of consciousness consists fundamentally of the sensations
    • given world-picture as a subjective content of representations, just
    • the content of our consciousness, is called transcendental idealism.
    • begins by assuming that the content of experience, as we perceive it,
    • content may well be correct, for although it is unreflecting and
  • Title: Truth and Knowledge: iv. The Starting Point of Epistemology
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    • “We are not concerned with the hypothetical content of consciousness
    • experience of this; if he tries to reconstruct the content of
    • consciousness. Our first task, therefore, is to establish the content
    • cannot judge the significance of statements about the content of the
    • world-content. This description even allows for the possibility that
    • the total world-content would turn out to be only a figment of our own
    • This directly given world-content includes everything that enters our
    • are equal to the rest of the world-content. For their relation to
    • just mentioned constitute the content of our consciousness, the
    • that we ourselves do not create the content of the world. If we did
    • the content of the world itself enters this activity.
    • characteristic feature that part of the world-content must possess
    • This, in fact, is the only thing we can do. For the world-content as
    • does not itself produce anything. In intellectual seeing the content
    • idea is a concept with a greater content. Organism, considered quite
    • which they possess while still quite free of any empirical content.
    • the world-content were given: a and b. If I am to find a relation
    • definite content; I can only produce this principle myself in the act
  • Title: Truth and Knowledge: v. Cognition and Reality
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    • the world content, irrespective of our postulate. This provides the
    • of the two parts of the world content: the part we survey as given on
    • cognition, produces a content of its own. Therefore, insofar as the
    • content that is cognized issues from thinking, it contains no problem
    • Proof is only called for when the content of thought is synthesized
    • with some other content of the world. Gideon Spicker is therefore
    • This means that thinking approaches the given world-content as an
    • relationship between two separate sections of the world-content, it
    • world content. If the latter were unable to express anything about
    • world-content systematically. But the fact that he believed that the a
    • example, that we detach one content, a, from the world-picture, and
    • as given. Therefore, the actual content of a law of nature is derived from
    • would look to quite different elements of the world-content in order
    • content as part of the world-content which is that of cause and
    • can have a content which is a priori, in that it is established prior
    • content be acquired wholly through observation. In this sense all our
    • this definition. The second factor is the conceptual content of the
    • conceptual content must necessarily be a part of the given, and also
    • If, in the world-content, the thought-content were united with the
    • produce the whole content of the world in and by means of thinking
    • Maximum number of matches per file exceeded.
  • Title: Truth and Knowledge: vi. Epistemology Free of Assumptions and Fichtes Science of Knowledge
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    • the way they are found united in the remainder of the world-content.
    • necessary act of the intelligence, is taken up as content and put into
    • content for this original activity postulated by the I. He had nothing
    • regard to the content of pure logic. The I, however, belongs to
    • whole trend of his philosophy, Fichte could not be content with any
    • have a content. However, the I cannot derive this content from itself, for
    • world-content in thinking. Self-observation reveals the I engaged in
    • only arrives at the full content of reality when it approaches the
    • Here too, Fichte lacks clear insight into the content of the activity
    • itself. This, however, can occur only by a content being given to the
    • otherwise purely formal activity of the I. As this content must be
    • determined by the I remains empty and without content if the I does
    • not find something that is full of content and determined through and
    • dogmatism. This something which is permeated with content through and
    • and empty of content, as filled and organized by what we have called
    • idealism can derive from the I that form of the world-content which is
    • here described as the directly given. This form of the world-content
    • connected with the world-content, does not become clear to us unless
    • the relationship between the details of the world-content become
  • Title: Truth and Knowledge: vii. Epistemological Conclusion
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    • can explain to us the relationship which the contents of the various
    • is justified by showing that as far as content is concerned, all knowledge
    • “Every content of consciousness contains two fundamental factors;
  • Title: Truth and Knowledge: viii. Practical Conclusion
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    • they are the content of the object itself, engaged in living activity.

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