By Roy Abraham Varghese

Drawing on a various variety of perspectives from key names, this cutting edge and hard booklet offers cogent solutions by means of a number of the maximum thinkers of the 20th century to 15 of the main enduring questions posed by way of humanity.

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The relativist comes along and tells us that the whole presupposition of their debate is false: there isn’t any such thing as truth. All there is really is truth-from-a-perspective. ” But then we no longer have a disagreement. Each person is just explaining how things stand from his or her perspective and each person 28 CAN WE KNOW AND KNOW THAT WE KNOW? can perfectly well agree with the other person that from that other person’s perspective, that is indeed how things look. There is no longer any opportunity for disagreement.

What sort of justification might be involved here? I take the answer to this question to involve some version of pragmatism. That is to say, the test will be some form of success. If we adopt some particular understanding of (a part of) the world, we might then discover that we can interact with it more predictably, control it more tightly, understand it more coherently and in progressively simpler terms. This encourages us to believe that we have got it right. Of course this type of criterion will not yield equally definite results in every case.

If he puts them in consciousness, he abandons behaviorism. 21 We must note here that the differences between Aristotelians/Thomists and Platonists/Cartesians on the exact constitution of the human person (the soul as form of the body vs. mind–body dualism) do not affect the central issue of the intellect. Both traditions agree – against materialists and physicalists – that the intellect is intrinsically immaterial (as Aquinas said, the soul’s intellective cognition is an activity performed “on its own, in which the body does not share”).

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