This leads to the topics of perspectivism and interpretation (Auslegung) in Nietzsche.
Alharthi’s perspectivism, a cycle of distinct and often isolated voices, naturally enacts the ways in which, even within a generation, people can hold very different levels of comprehension and knowledge.
Elementary-school students have yet to develop the skills and knowledge, or have yet to gain the experience, to participate in phase- two procedures that require perspectivism.
Rorty's naturalism echoes Nietzsche's perspectivism; a descriptive vocabulary is useful insofar as the patterns it highlights are usefully attended to by creatures with needs and interests like ours.
In part, this was a result of growing consciousness of the increasing importance of Latin America in the world and, on the philosophical side, of the introduction in Latin America of Ortega’s perspectivism.
Gaos defended a radical version of perspectivism: to him, philosophy is a personal confession, so there can be no philosophy that is worse or better than another as they are all, in the end, the expression of an individual.
Arching back to the extensive literature on perspectivism and experimentation (Gooding 1990; Giere 2006; Radder 2006; Massimi 2012), Werner Callebaut has forcefully argued that the most sophisticated and standardised measurements embody a specific theoretical perspective, and this is no less true of big data (Callebaut 2012).
Nietzsche became especially influential in French philosophical circles during the 1960s–1980s, when his “God is dead” declaration, his perspectivism, and his emphasis upon power as the real motivator and explanation for people’s actions revealed new ways to challenge established authority and launch effective social critique.
Proponents of this position (which is sometimes also called “perspectivism”) situate it somewhere between “standard” scientific realism and antirealism, and where exactly the right middle position lies is the subject matter of active debate (Massimi 2018a,b; Saatsi 2016; Teller 2018; and the contributions to Massimi and McCoy 2019).
Commentators have been both fascinated and perplexed by what has come to be called Nietzsche’s “perspectivism”, and it has been a major concern in a number of large-scale Nietzsche commentaries (see, e.g., Danto 1965; Kaulbach 1980, 1990; Schacht 1983; Abel 1984; Nehamas 1985; Clark 1990; Poellner 1995; Richardson 1996; Benne 2005).
If Ortega's notion that the “psychic” depictions of modern art were only accessible to a gifted minority were extended to incorporate the notion that every individual intellectual activity apprehends reality from a point of view accessible only to itself, his philosophy of “perspectivism” as the synthetic principle which “regulated the world from the point of view of life” becomes intelligible.
This is what I understand to be true phenomenalism and perspectivism: that due to the nature of animal consciousness, the world of which we can become conscious is merely a surface- and sign-world, a world turned into generalities and thereby debased to its lowest common denominator,—that everything that enters consciousness thereby becomes superficial, thin, relatively stupid, general, a sign, a mark of the herd, that all becoming-conscious involves a vast and fundamental corruption, falsification, superficialization, and generalization.
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This is what I understand to be true phenomenalism and perspectivism that due to the nature of animal consciousness the world of which we can become conscious is merely a surface- and sign-world a world turned into generalities and thereby debased to its lowest common denominator—that everything that enters consciousness thereby becomes superficial thin relatively stupid general a sign a mark of the herd that all becoming-conscious involves a vast and fundamental corruption falsification superficialization and generalization