By James A. Diefenbeck

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

 

George Kimball Plochmann in his foreword describes the e-book as “a sus­tained inquiry into the nature of data, one looking to turn out that our unique cognitive allegiance to the so-called target sciences is lost, now not loads simply because they're defective intimately or poor in humanitarian feel­ing, as simply because they can't benefit from the epistemological help that they might require have been they allowed the hegemony over different branches of cognition that's frequently accorded them.”

 

Diefenbeck wouldn't spoil objec­tive wisdom, yet may enable each one philosophy to confront subjective phi­losophy and from the result of that disagreement construct a greater procedure of values.

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Sample text

And as we move from the immediate and unself­conscious mode of imagination to the level of categorial concepts, the ability of thought to be innovative in its assertion of connective principles would seem to Page 28 increase precisely because it is self­aware, so that the Kantian restriction to a single form of subjective activity would seem even less persuasive than on the imaginative level.  And because we conceive of alternative modes of organizing knowledge of the world of time and space, as Kant did not, we can further examine it in relation to other positions to determine its comparative value.

Yet this combination of subject and object necessitates a restriction of each of the principles involved; I would suggest, further, that it is the effort to develop each of these principles to its full possibilities as an absolute which has led subsequent Western thought to challenge the Aristotelian conception of animate natures and to work out its pervasive dualism.  Our tradition therefore divides Aristotle's natural world, which unites subject and object in a single domain, and asserts the existence of two realms that are separate from and independent of each other—the realm of subjective activity, and the realm of extended nature known by empirical thought.

For, while both accepting Aristotle's fundamental cognitive conception that the passive observation of regular order is the very meaning of knowledge and working this out in great operational detail, Western thought has, at the same time, abandoned the animism which is an even more fundamental aspect of Aristotle's concept of nature.  Yet this combination of subject and object necessitates a restriction of each of the principles involved; I would suggest, further, that it is the effort to develop each of these principles to its full possibilities as an absolute which has led subsequent Western thought to challenge the Aristotelian conception of animate natures and to work out its pervasive dualism.

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