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By James A. Diefenbeck

Seeing aim idea as passive (guided and regulated by way of permitted philosophies and data), Diefenbeck seeks to increase a concept of idea or of cause “appropriate to the topic as an energetic agent or first cause.” His procedure might light up and render greater the construction of values that consultant lives.


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


Diefenbeck wouldn't break objec­tive wisdom, yet might let each one philosophy to confront subjective phi­losophy and from the result of that disagreement construct a greater process of values.

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The Western dispensation therefore replaces Aristotle's world of animate natures in which the subjective and objective principles are combined (but at the price of a severe limitation of both) with a system in which these principles are separated so that each is given full reign, unlimited by the other: On the one hand, there is a single God who, possessing unlimited power and freedom, is the ideal manifestation of subjective initiation; on the other hand, there is a natural world devoid of initiative centers so that it is mechanical and is thus presumably open to complete objective prediction.

And even when, as in Bergson, there appers a genuine disillusionment with scientific explanation, the alternative to this tends to represent a turning from reason to the immediacy of direct action or experience, or to intuition, rather than to a connected order of thought.  But, if we treat the problem as a matter of objective fact to be answered by empirical reference, the question can never be definitively decided; for as long as there continues to be experience, all of the relevant evidence has not been considered, and no indubitable answer can be given.

Therefore, Western thought has in the main abandoned animism as a concept because it is superfluous for our understanding of the regular orders of nature in whch it is presumed that no innovation occurs. Animism as an Impediment to Complete Prediction Aristotelian animism is not, however, just a superfluous idea with regard to objective knowledge; it introduces a principle that discloses itself as a positive impediment to the complete predictive knowledge which is the goal of objective reason.

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