Len (01)
Interesting thoughts and references! Thanks. (02)
How would we explain the following?
1. Cross cultural learning - does that become second nature of being?
and also
2. Difference between "culture" and "nature" of person at birth, i.e.
the genetic and epigenetic learned understanding that one is born with
at birth.
3. Difference between primates and humans for 2 above.
4. role of visualization (mental understanding assisted by appropriate
senses - eyes, touch, smell, etc. rather than everything we learned
classically in terms of text as Audio-Visual technologies were not
developed), as well as training of mind to understand universe in terms
of models as physicists do as they mostly can not "see" the matter or
energy but infer it from multiple sources and facts including
experiments
5. Perhaps what is important in this is also the extent to which mind is
attached to experiences, conversations and phenomena and this is a
temporal fluctuation, sometimes we hear the conversation and sometimes
we (inadvertantly) do not? (03)
Thanks. (04)
Ravi (05)
(Dr. Ravi Sharma) Senior Enterprise Architect (06)
Vangent, Inc. Technology Excellence Center (TEC) (07)
8618 Westwood Center Drive, Suite 310, Vienna VA 22182
(o) 703-827-0638, (c) 313-204-1740 www.vangent.com (08)
Professional viewpoints do not necessarily imply organizational
endorsement. (09)
-----Original Message-----
From: ontolog-forum-bounces@xxxxxxxxxxxxxxxx
[mailto:ontolog-forum-bounces@xxxxxxxxxxxxxxxx] On Behalf Of Len Yabloko
Sent: Tuesday, July 29, 2008 10:40 AM
To: [ontolog-forum]
Subject: Re: [ontolog-forum] History of the Atomic Hypothesis (010)
John, (011)
>
>Len,
>
>Thanks for the support:
>
>LY> I believe John is trying for a very long time and with some
> > notable success to use Pierce's theory as such unifying framework.
> > I support him on this 100%.
>
>But I'd like to clarify the point. I believe that Peirce's theory
>of signs provides a unifying methodology for viewing the many
>different perspectives that one can have on anything. But some
>of those perspectives may be incompatible, and therefore, it might
>not be possible to believe all of them at the same time.
> (012)
Absolutely! But there must be a way to resolve such conflicts and unify
the prospectives, perhaps by some form of subsumption. I think you call
it "meta-level reasoning". Here is a quote explaining Wittgenstein's
restling with the same problem: (013)
"In Wittgenstein's Philosophical Investigations (1953; translation
1958), by contrast, the very idea of representing some reality outside
of culture appears strange. Wittgenstein wonders how we got our desire
for it. Like Lyotard, he suspects that science is implicated, that
culture seems to us to lack the performance-based legitimacy that
science can provide; but unlike Lyotard, Wittgenstein thinks this lack
itself lacks performance-based legitimacy. It's as if we were
forgetting something basic. "Back to the rough ground!" he exclaims,
suggesting it's a reality within our culture that we don't know. What
replaces transcendance for Wittgenstein is the effort to bring words
back to their everyday use. Legitimation is a language game as ordinary
as any other and has meaning only in particular circumstances. It's
these circumstances that Hegel's metanarrative has cast out." (014)
My take from it is that "grounding of knowledge" is a key to any effort
in representing it. This is direction of my own efforts in developing
new way of constructing software applications and knowledge together. (015)
--Len (016)
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