I, oops, 'this person' prefers the gerundial 'knowing' to ledgered knowledge 
stuffed in memory, 
  Knowledge ignores context. which boils down to repeat.  There are though some 
people who can 
convert one into the other. Altogether English 'know' is a rather clumsy word 
or maybe tricky. 
Onelook has 11 quick definitions. Roget 3rd ed has:
'To perceive directly with the intellect'; which is very limited.
apprehend, compass, comprehend, fathom, grasp, understand [dear old Atlas & 
jonson's 
understanding groundlings], associate, cognize, comprehend, discern, 
discriminate, distinguish, 
experience, fathom, grasp, identify, ken, profess, realize, recognize, see, 
understand. It 
lacks perpend, figure out, sass out. Any foreign speaker could add more. Not to 
ignore 
psychology next to Ontology, which though latinate are not much better.
It's nice to see the use of guesstimate and metaphors. Apart from being a 
mapping, Epistemology 
no way covers all kinds of knowing, the map not being the territory, nor the 
terrain familiar 
in individual ways, not to ignore the size of folks' vocab.

adrian



Georges Metanomski wrote:
> I certainly won't argue against your assertions without
> knowing their justifications in the book. I shall only
> point inline to one or two things IMO missing in the
> summary, but indispensable to understand it.
> Georges.
> 
> --- On Thu, 9/11/08, fred <[EMAIL PROTECTED]> wrote:
> 
>> Okay, I will reluctantly summarize. I argue in the book that
>> there are
>> 4 ways of knowing: We are born with certain knowledge
>> (Kant's a
>> priori), we know through faith, we know through reason, and
>> we know
>> through perception. 
> =================
> G:
> Before talking about "ways of knowing" it seems advisable
> to understand what is "knowledge" and what can be known.
> In other terms epistemology must be founded in some
> ontology, or it is indeterminate and meaningless.
> Could you briefly outline the ontology underlying your
> epistemological endeavor?
> =================
> I argue that each of those ways is
>> seriously
>> defective. Not only should we not be certain about
>> "knowledge" gained
>> through any of those, we don't even have justification
>> for being
>> confident about them. I also note two paradoxes: first,
>> although I
>> criticize reason, my whole book is an attempt to persuade
>> through
>> reason. 
> =============
> G:
> "Reason" is one of most manifold and muddled terms.
> What do you mean by it?
> =============
> Second, although I fully believe what I wrote,  I
>> expect the
>> sun to come up tomorrow and in all other ways live life
>> assuming that
>> things are pretty much what they seem.
> ==============
> G:
> I complained above about missing ontological foundation. 
> Your last lines seem to fill in this lacuna providing 
> a base sounding like Naive Realism.
> Is that your founding ontology?
> If not, where did I get wrong?
> ==============
>> On Sep 10, 12:27 am, Georges Metanomski
>> <[EMAIL PROTECTED]> wrote:
>>> --- On Tue, 9/9/08, fred
>> <[EMAIL PROTECTED]> wrote:
>>>> George: You wrote  "I find there some loose
>> talk about
>>>> beliefs, but
>>>> nothing referring to "Existence" or
>>>> "Uncertainty""
>>>>     That's what the book is about. Sorry, I
>> can't
>>>> summarize in a few
>>>> sentences.
>>> ===========
>>> My long scientific and epistemological experience
>> tells me
>>> that propounders of most complex theories could
>> usually
>>> summarize them in one or two concise sentences, or
>> else
>>> they usually did not know what they were talking
>> about.
>>> I may grant you a benefice of doubt, but it's not
>> a good
>>> advertising of your book.
>>>
>>> Once I asked for a trial run of a car and the salesman
>>> told me: <First buy, then test>.
>>>
>>> Only he was joking.
>>>
>>> Georges.
>>> ================
>>
> 
>       
> 
> > 
> 


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