Epistemology, loosely speaking, is the “theory of knowing.” What can we know; 
how do we know we know it; the difference between knowing that, knowing how, 
and knowing about; and, issues of the “truth” of what we know and/or 
justifications for thinking we know anything?

An associated issue concerns how we come to acquire knowledge. Two means of 
acquisition are commonly proposed: a priori (independent of experience) and a 
posteriori (by experience).

A Vedic text, Tattirtiya Aranyaka (900-600 BCE), lists four sources of 
knowledge, roughly translated as: tradition/scripture, perception, authority, 
and reasoning/inference. Of these the fourth and second seem to map onto a 
priori and a posteriori.

Scholasticism — exemplars include Albertus Magnus, Duns Scotus, and Thomas 
Aquinas — was concerned with integrating three of the Vedic sources of 
knowledge: tradition/scripture (Christian theology), authority (Aristotle and 
Plato), and reasoning/inference.

Modern epistemology (and Peirce) seems to be concerned with two of the sources: 
tradition/scripture (peer reviewed science journals) and reasoning/inference.

Claims to "know" something, in a naive sense of know, like "I know that I am," 
"I know that I am in love," "I had the most interesting experience at FriAM 
just now," mystical visions, kinesthetic “muscle memory,” chi imbalance, and, 
of course, hallucinogen induced altered states of consciousness.

Is it possible to construct a theory of knowledge that could extend to, 
incorporate, a wider range of experience and especially mystical and 
psychedelic experience? If it was possible, would it be of value? If possible 
and of value, what parameters could be set to limn the resulting philosophy?

davew

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