Phil:….yet more importantly it is only in difference that often times much is learned.
IT is appropriate that such a point( self evident) in terms of “differences” is brought forward here for introspection, as a “inductive recognition of our journey’s into society and our pursuance of understanding it’s structure.” This allows us to move forward under a new paradigmatic model for consideration attempts of what shall be introduced back into that same society. One will be able to see “the list” from which this first entry speaks too. It goes beyond the page 200. The Title in which I had given this exercise was based on the page number 63, hence the title, “63:Six of Red Spades
However, the incommensurability thesis is not Kuhn’s only positive philosophical thesis. Kuhn himself tells us that “The paradigm as shared example is the central element of what I now take to be the most novel and least understood aspect of [The Structure of Scientific Revolutions]” (1970a, 187). Nonetheless, Kuhn failed to develop the paradigm concept in his later work beyond an early application of its semantic aspects to the explanation of incommensurability. The explanation of scientific development in terms of paradigms was not only novel but radical too, insofar as it gives a naturalistic explanation of belief-change. Naturalism was not in the early 1960s the familiar part of philosophical landscape that it has subsequently become. Kuhn’s explanation contrasted with explanations in terms of rules of method (or confirmation, falsification etc.) that most philosophers of science took to be constitutive of rationality. Furthermore, the relevant disciplines (psychology, cognitive science, artificial intelligence) were either insufficiently progressed to support Kuhn’s contentions concerning paradigms, or were antithetical to them (in the case of classical AI). Now that naturalism has become an accepted component of philosophy, there has recently been interest in reassessing Kuhn’s work in the light of developments in the relevant sciences, many of which provide corroboration for Kuhn’s claim that science is driven by relations of perceived similarity and analogy to existing problems and their solutions (Nickles 2003b, Nersessian 2003). It may yet be that a characteristically Kuhnian thesis will play a prominent part in our understanding of science.
Now you must know this is an extract of a process that was presented to me in context of this book by Thomas Kuhn. I do not know if any can follow along. As I mention in a previous comment to Phil, it was more to the idea of the beginning of a “inductive process” in recognition of the Aristotelean arch that this example of Bacon and Plato was to recognize how such a method was to be used to project themself forward in time, while existing as the individuals they were. They needed to see beyond the boundaries of self encumbered, to see that the sun shined as a fixture in the ideal, and in this aspect, knew it to be, that such an ideal can exist too in an ideal state.
“I was the justest judge that was in England these last fifty years. When the book of all hearts is opened, I trust I shall not be found to have the troubled fountain of a corrupt heart. I know I have clean hands and a clean heart. I am as innocent of bribes as any born on St Innocents Day.” Sir Francis Bacon
IN the spirit of Sir Francis Bacon and his short time in prison, one wonders if Sir Francis Bacon needed to break free of the chains that bound him? Cloaked himself, so that such excursions into the communicative world would have allow him to portray and speak relevance to the conditions of those same times. Artistically endowed, in his opinion of those times as the plays of Shakespeare? To be free from persecution.