Annotation:Annotationen:Piaget’s Legacy: Cognition as Adaptive Activity/P909p75702

Annotation of	Annotationen:Piaget’s_Legacy:_Cognition_as_Adaptive_Activity
Annotation Comment
Last Modification Date	2019-07-26T11:53:26.180Z
Last Modification User	User:Sarah Oberbichler
Annotation Metadata	^"permissions":^"read":ӶӺ,"update":ӶӺ,"delete":ӶӺ,"admin":ӶӺ°,"user":^"id":6,"name":"Sarah Oberbichler"°,"id":"P909p75702","ranges":Ӷ^"start":"/divӶ3Ӻ/divӶ4Ӻ/divӶ1Ӻ/divӶ1Ӻ/divӶ1Ӻ","startOffset":14,"end":"/divӶ3Ӻ/divӶ4Ӻ/divӶ1Ӻ/divӶ1Ӻ/divӶ1Ӻ/pӶ1Ӻ","endOffset":592°Ӻ,"quote":"The main argument of the sceptics is simple and irrefutable. To know whether anything we derive from experience corresponds to, or “represents” an aspect of an external world, we should have to be able to compare it to the real thing. But this we cannot do, because we can compare experiences only to more experiences. \nSome early theologians of the Christian era added another solid argument: Reason, they said, operates with concepts that we have derived from experience; in our experiential field we never meet anything that is omniscient, omnipotent, and ever-present; consequently, we cannot rationally conceive of God, because the knowledge, the power, and the eternity we should ascribe to Him go beyond what is conceivable to us (cf. Meyendorff, 1974).\nUnlike the church that persecuted them, they did not see this as a calamity, because they understood that faith does not require a rational grounding.","highlights":Ӷ^"jQuery3210475645524282805042":^°°,^"jQuery3210475645524282805042":^°°,^"jQuery3210475645524282805042":^°°Ӻ,"text":"","order":"mw-content-text","category":"Prämisse3","data_creacio":1564134805416°