By R. Scott Smith
Philosophical naturalism is taken to be the popular and reigning epistemology and metaphysics that underwrites many principles and data claims. yet what if we can't comprehend fact on that foundation? What if the establishment of technological know-how is threatened via its reliance on naturalism? R. Scott Smith argues in a clean approach that we won't recognize truth at the foundation of naturalism. furthermore, the "fact-value" cut up has didn't serve our pursuits of desirous to comprehend truth. the writer provocatively argues that on account that we will be aware of truth, it has to be as a result of a non-naturalistic ontology, top defined by way of the truth that human knowers are made and designed through God. The e-book deals clean implications for the checking out of non secular truth-claims, technological know-how, ethics, schooling, and public coverage. hence, naturalism and the fact-value break up are proven to be fake, and Christian theism is proven to be precise.
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Extra info for Naturalism and Our Knowledge of Reality: Testing Religious Truth-Claims
FACTS,” on the other hand, are nonconceptual. ” Tye argues that physicalists and functionalists can accept the view that there are “facts” that are neither functional nor (lower-level) physical. Why? There would be concepts that would not be functional or lower-level physical ones. But such concepts do not impugn physicalism, since his view does not require that there exist real, nonconceptual things that are nonphysical, at least in a broad sense. All that we have is physical stuff that is being conceived of differently.
I also can learn to associate the word “reliable” with that concept. But all these experiences presuppose that I can experience the stick itself, and also that I can compare what is represented in my experiences themselves with one another. If we are to be able to form concepts about real things in the real world, it seems we need access to them directly. Otherwise, we will be forming concepts about something else. But that ability to access the object directly seems An Introduction to Direct Realism 19 precluded, at least on Armstrong’s view, by the very issues we have discussed above.
Nor must there be an actual red hat standing in the causal, contextual relation to that experience. This observation allows us to explore an important extension of Dretske’s view, which is what he calls displaced perception. This notion becomes crucial in his treatment of introspection. For him, introspection is a form of representation, but it is always a metarepresentation, a representation of or about another representation. Introspective knowledge is knowledge of the mind, or mental facts. ”23 An illustration may help clarify this concept.