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^"permissions":^"read":ӶӺ,"update":ӶӺ,"delete":ӶӺ,"admin":ӶӺ°,"user":^"id":6,"name":"Sarah Oberbichler"°,"id":"R4ej9uyd1g","ranges":Ӷ^"start":"/divӶ3Ӻ/divӶ4Ӻ/divӶ1Ӻ/pӶ9Ӻ","startOffset":0,"end":"/divӶ3Ӻ/divӶ4Ӻ/divӶ1Ӻ/pӶ9Ӻ","endOffset":2203°Ӻ,"quote":"What makes the dilemma so particularly awesome is its appearance of inevitability. Once we have instituted the senses as transmitters of “information” (no matter how we define that term), information that originates outside and ends up inside the perceiving organism, we simply cannot avoid asking just how good, how accurate, how reliable, or how “true” that information really is. Yet, the transmitting function of the senses seems an incontrovertible experiential fact, a fact that we find confirmed every time we observe a perceiving organism, be it a frog or a human. Thus it is not only easy to accept that basic arrangement of “objects,” “mediating senses,” and “percepts,” but it seems inevitable and unquestionable. The only way of escape may be to return to that point in our organization of experience when we first conceived of “perceiving organisms.” Let us try, for a moment, to be utterly naive (in the sense of inexperienced, rather than simple-minded) and ask the question: How do we come to have items such as, say, frogs or people of whom we could say that they perceive other things? Well, in order for a frog to perceive other things, it would seem, we must have a frog and we must have other things. That is, we tacitly assume that the frog must be in an environment. But since we are trying to be naive, we should take nothing for granted and should therefore ask not only how do we come to have a frog, but also how do we come to have it in an environment. Adding this further question, rather than make it more difficult makes it easier to answer the first one. If we focused on the frog alone and pondered how it came to be as a thing in its own right, we could not help attributing to it some kind of independent existence; and as soon as we did that, we should find ourselves in that very same problematic position that Socrates described. That is, we would have assumed that the frog, as we come to know it, exists before we come to know it. In the philosopher’s jargon we would have attributed “ontological reality” to the frog. That is precisely the trap we want to avoid - and we can avoid it if only we start out by taking into account both the frog and its environment.","highlights":Ӷ^"jQuery3210354372536760819032":^°°,^"jQuery3210354372536760819032":^°°Ӻ,"text":"","order":"mw-content-text","category":"Argumentation2","data_creacio":1594911108852°
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