Michael Ayers – författare

What is knowledge? What, if anything, can we know? In Knowing and Seeing, Michael Ayers recovers the insight in the traditional distinction between knowledge and belief, according to which ''knowledge'' stems from direct and perspicuous cognitive contact with (''seeing'') its object, whereas ''belief'' relies on ''extraneous'' justification. He conducts a careful phenomenological analysis of what it is to perceive one''s environment as one''s environment, the resultof which is not only direct realism, but recognition that in being perceptually aware of anything we are at the same time perceptually aware of how we are aware of it. Perceptual knowing comes with knowing how you know. Some other forms of knowledge are similarly direct and perspicuous, but not all; adistinction is accordingly drawn between primary and secondary knowledge, and Ayers argues that no secondary knowledge is possible without some primary knowledge. Perceptual knowledge supplies the paradigm to which other cases of knowledge are diversely analogous - hence the notorious difficulty of defining knowledge. These conclusions, supported by a detailed examination of the relations between different grammatical constructions in which ''know'', ''believe'' and ''see'' occur, fuel extendedcritiques of two lines of thought influential in contemporary epistemology: John McDowell''s conceptualist and intellectualist account of perceptual knowledge, and Fred Dretske''s ''externalist'' employment of sceptical argument. Ayers unpicks the arguments for these other views, explains the failure ofrecent attempts at a comprehensive definition of knowledge, explores the tight relation between knowledge and certainty, and gives an account of how ''defeasibility'' should and should not be understood in epistemology.

What is knowledge? What, if anything, can we know? In Knowing and Seeing, Michael Ayers recovers the insight in the traditional distinction between knowledge and belief, according to which ''knowledge'' stems from direct and perspicuous cognitive contact with (''seeing'') its object, whereas ''belief'' relies on ''extraneous'' justification. He conducts a careful phenomenological analysis of what it is to perceive one''s environment as one''s environment, the resultof which is not only direct realism, but recognition that in being perceptually aware of anything we are at the same time perceptually aware of how we are aware of it. Perceptual knowing comes with knowing how you know. Some other forms of knowledge are similarly direct and perspicuous, but not all; adistinction is accordingly drawn between primary and secondary knowledge, and Ayers argues that no secondary knowledge is possible without some primary knowledge. Perceptual knowledge supplies the paradigm to which other cases of knowledge are diversely analogous - hence the notorious difficulty of defining knowledge. These conclusions, supported by a detailed examination of the relations between different grammatical constructions in which ''know'', ''believe'' and ''see'' occur, fuel extendedcritiques of two lines of thought influential in contemporary epistemology: John McDowell''s conceptualist and intellectualist account of perceptual knowledge, and Fred Dretske''s ''externalist'' employment of sceptical argument. Ayers unpicks the arguments for these other views, explains the failure ofrecent attempts at a comprehensive definition of knowledge, explores the tight relation between knowledge and certainty, and gives an account of how ''defeasibility'' should and should not be understood in epistemology.

Rationalism, Platonism and God comprises three main papers on Descartes, Spinoza and Leibniz, with extensive responses. It provides a significant contribution to the exploration of the common ground of the great early-modern Rationalist theories, and an examination of the ways in which the mainstream Platonic tradition permeates these theories. John Cottingham identifies characteristically Platonic themes in Descartes's cosmology and metaphysics, finding them associated with two distinct, even opposed attitudes to nature and the human condition, one ancient and 'contemplative', the other modern and 'controlling'. He finds the same tension in Descartes's moral theory, and believes that it remains unresolved in present-day ethics.Was Spinoza a Neoplatonist theist, critical Cartesian, or naturalistic materialist? Michael Ayers argues that he was all of these. Analysis of his system reveals how Spinoza employed Neoplatonist monism against Descartes's Platonist pluralism. Yet the terminology - like the physics - is Cartesian. And within this Platonic-Cartesian shell Spinoza developed a rigorously naturalistic metaphysics and even, Ayers claims, an effectually empiricist epistemology.Robert Merrihew Adams focuses on the Rationalists' arguments for the Platonist, anti-Empiricist principle of 'the priority of the perfect', i.e. the principle that finite attributes are to be understood through corresponding perfections of God, rather than the reverse. He finds the given arguments unsatisfactory but stimulating, and offers a development of one of Leibniz's for consideration. These papers receive informed and constructive criticism and development at the hands of, respectively, Douglas Hedley, Sarah Hutton and Maria Rosa Antognazza.

What is knowledge? What, if anything, can we know? In Knowing and Seeing, Michael Ayers recovers the insight in the traditional distinction between knowledge and belief, according to which 'knowledge' stems from direct and perspicuous cognitive contact with ('seeing') its object, whereas 'belief' relies on 'extraneous' justification. He conducts a careful phenomenological analysis of what it is to perceive one's environment as one's environment, the result of which is not only direct realism, but recognition that in being perceptually aware of anything we are at the same time perceptually aware of how we are aware of it. Perceptual knowing comes with knowing how you know. Some other forms of knowledge are similarly direct and perspicuous, but not all; a distinction is accordingly drawn between primary and secondary knowledge, and Ayers argues that no secondary knowledge is possible without some primary knowledge. Perceptual knowledge supplies the paradigm to which other cases of knowledge are diversely analogous - hence the notorious difficulty of defining knowledge. These conclusions, supported by a detailed examination of the relations between different grammatical constructions in which 'know', 'believe' and 'see' occur, fuel extended critiques of two lines of thought influential in contemporary epistemology: John McDowell's conceptualist and intellectualist account of perceptual knowledge, and Fred Dretske's 'externalist' employment of sceptical argument. Ayers unpicks the arguments for these other views, explains the failure of recent attempts at a comprehensive definition of knowledge, explores the tight relation between knowledge and certainty, and gives an account of how 'defeasibility' should and should not be understood in epistemology.

John Locke is the greatest English philosopher. An Essay Concerning Human Understanding, one of the most influential books in the history of thought, is his greatest work. In this study the historical meaning and philosophical significance of Locke's Essay are investigated more comprehensively than ever before.Locke was originally published in two volumes, Epistemology and Ontology. This paperback edition has within its covers the full text of both volumes.

First published in 1999. The purpose of this series is to provide a contemporary assessment and history of the entire course of philosophical thought. Each book constitutes a detailed, critical introduction to the work of a philosopher of major influence and significance. This book includes two volumes of essays on Locke's work.

First published in 1999. The purpose of this series is to provide a contemporary assessment and history of the entire course of philosophical thought. Each book constitutes a detailed, critical introduction to the work of a philosopher of major influence and significance. This book includes two volumes of essays on Locke's work.

Cyberactivism is a timely collection of essays examining the growing importance of online activism. The contributors show how online activists have not only incorporated recent technology as a tool for change, but also how they have changed the meaning of activism, what community means, and how they conceive of collective identity and democratic change. Topics addressed range from the Zapatista movement's use of the web to promote their cause globally to the establishment of alternative media sources like indymedia.org to the direct action of "hacktivists" who disrupt commercial computer networks. Cyberactivism is essential reading for anyone interested in understanding the impact of the Internet on politics today.

Cyberactivism is a timely collection of essays examining the growing importance of online activism. The contributors show how online activists have not only incorporated recent technology as a tool for change, but also how they have changed the meaning of activism, what community means, and how they conceive of collective identity and democratic change. Topics addressed range from the Zapatista movement's use of the web to promote their cause globally to the establishment of alternative media sources like indymedia.org to the direct action of "hacktivists" who disrupt commercial computer networks. Cyberactivism is essential reading for anyone interested in understanding the impact of the Internet on politics today.

John Locke is the greatest English philosopher. An Essay Concerning Human Understanding, one of the most influential books in the history of thought, is his greatest work. In this study the historical meaning and philosophical significance of Locke's Essay are investigated more comprehensively than ever before.Locke was originally published in two volumes, Epistemology and Ontology. This paperback edition has within its covers the full text of both volumes.