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Which clippings match 'Objectivist Epistemology' keyword pg.1 of 1
23 DECEMBER 2013

Engagement with the world

"To be human is to be engaged with other people in the world. Yet, there has been a dominant strain of thought, at least in the West, which directs attention primarily to the isolated individual as naked mind. From classical Greece to modern times, engagement in the daily activities of human existence has been denigrated. Plato (340 BC/1941) banished worldly engagement to a realm of shadows, removed from the bright light of ideas, and Descartes (1633/1999) even divorced our minds from our own bodies. It can be suggested that this is a particularly Western tendency, supportive of the emphasis on the individual agent in Christianity and capitalism. But the view of people as originally unengaged has spread around the globe to the point where it is now necessary everywhere to take steps to reinstate engagement through explicit efforts."

(Gerry Stahl, p.12)

Stahl, G. (2011). "Essays in Computer–Supported Collaborative Learning"., Gerry Stahl.


being-in-the-worldcapitalism • classical Greece • Computer Supported Collaborative Learningengagement • human existence • individual agent • individual experienceindividualisationindividualismisolated individualliving in a shared worldlone geniusminds divorced of bodies • naked mind • objective realityobjectivismobjectivist epistemologyPlatorational self-interest • realm of shadows • Rene Descartessocial construction of knowledgesocial interaction • to be human • Western philosophy • Western tendency • worldly engagement


Simon Perkins
12 JUNE 2011

Ayn Rand: objective reality

"In this engaging 1959 interview, her first on television, Ayn Rand capsulizes her philosophy for CBS's Mike Wallace. The discussion ranges from the nature of morality to the economic and historical distortions disseminated about the 'robber barons.' She also comments on her relationship with Frank O'Connor, provides some autobiographical information and gives her perspective on the future of America."

(Uploaded by hastelculo on 8 Jan 2008)



Simon Perkins
27 MARCH 2005

Cabinets of Curiosity: ways of knowing through similitude

"The constitution of heterogeneity as a world of objects separate and distinct from the viewing subject. The 'heterogeneous' world is identifiable with the position of the objectivised subject during the Renaissance and that identification is organised through similitude into an homology between a viewing subject and a multifarious object world. If the classical age can be said to be about anything it is, as Foucault has shown, about the move away from ways of knowing through similitude to ways of knowing through mathesis and representation (Foucault, M.1989. The Order of Things). While we might take issue with the speed and degree of completion of this epistemic shift, representation as a way of knowing, as a form of gaze, comes to be constituted through the separation of the subject from the world and the development of an idea of material heterogeneity as something Other to that subject."

(Hetherington, Kevin. 1999 p.51–73)

Hetherington, K. (1999). "From Blindness to Blindness: Museums, Heterogeneity and the Subject". Actor Network Theory And After. J. Law and J. Hassard.

[Hooper–Greenhill's (quoted in Hetherington 1999) contention is that during the Renaissance the dominant approach to understanding was informed by ways of knowing through similitude. She contrasts this approach with ways of knowing through, what Foucault calls mathesis (Foucault 2003), and representation. Hooper–Greenhill's discussion is useful for understanding Western understanding's general shift after this period towards nomological strategies and the rise of Modernism. She presents her analysis in reference to the emergence of the cabinets of curiosity during the Baroque period in Europe which became the forerunners to the Modern museum and fine art galleries.]

Foucault, M. (2003). "The Order Of Things". London, Routledge: 156–158.

Hooper–Greenhill, E. (1992)." Museums and the Construction of Knowledge". Leicester, Leicester University Press.



Simon Perkins

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