And I do not expect you to agree with me. This is, after all, philosophy. However I think we can both see that we're at the point where we basically believe or do not believe a proposition, and we're kind of at the part where we're just asserting our belief -- we have tried to show the other what we mean, but failed. — Moliere
Then you have the capability of choosing which is better. To me that is enough. Of course you have a preference for this or that. Preferences play a role in evaluating what is better or worse. But it's also not quite right to say that they are the same as mere opinion either -- we have elements of an art and principles by which said art is made, a history to draw from, and -- importantly -- reasons we can provide to others as to why this is better or worse than something. — Moliere
in the end there is no method for determining which one of us is correct. — Moliere
Meaning essentially that we can value both our intuition and our reasoning and may have a choice in how we respond to circumstances, given the luxury of time anyway. We may be forced to rely on intuition when time is in short supply. — praxis
140. We do not learn the practice of making empirical judgments by learning rules: we are taught
judgments and their connexion with other judgments. A totality of judgments is made plausible to
us.
141. When we first begin to believe anything, what we believe is not a single proposition, it is a
whole system of propositions. (Light dawns gradually over the whole.)
142. It is not single axioms that strike me as obvious, it is a system in which consequences and
premises give one another mutual support.
152. I do not explicitly learn the propositions that stand fast for me. I can discover them
subsequently like the axis around which a body rotates. This axis is not fixed in the sense that
anything holds it fast, but the movement around it determines its immobility.
305. Here once more there is needed a step like the one taken in relativity theory.
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