We get at the meaning of the term most easily by considering what it is that "relativity" is opposed to.
"Relativity" of knowledge is opposed to absoluteness or positiveness of knowledge.
Idealism; Pragmatism; Relativity Of Knowledge, while separate discussions of ancient and medieval philosophers will be found in biographical articles and articles on the chief philosophical schools, e.g.
By the way in which the relativity of sense and the object of sense is conceived, 7b 35-37.
And what is to be said of the judgment of a writer who considers the relativity of thought demonstrated by the fact that every judgment unites two members?
Of relativity of motion, which is often felt to be a stumbling-block on the very threshold of the subject, is to be judged.
Its reasonings were solidly founded on the principle of the relativity of motion.
I do remember some theories concerning relativity suggesting some sort of motion in space might allow time travel if space-time geometrics are possible.
Such an extreme relativity, as advocated by T.
To see the absurdity of the second paradox of relativity is easier than to refute it.
It is in Mill's Examination of Sir William Hamilton's Philosophy that the classical statement of the Relativity of Knowledge is to be found.
In his " tesmoynages de nostre imbecillite " he follows in the main the lines of the ancients, and he sums up with a lucid statement of the two great arguments in which the sceptical thought of every age resumes itself - the impossibility of verifying our faculties, and the relativity of all impressions.
But this doctrine of relativity really involves a condemnation of our knowledge (and of all knowledge), because it fails to realize an impossible and self-contradictory ideal.
The intuitive into the a priori, he found a further reason for the relativity of knowledge.
He thus arrives at the principle of Relativity; harmony and unity consist in diversity and multiplicity.
RELATIVITY OF KNOWLEDGE, a philosophic tern which.
The second sense of relativity, that which asserts the impossibility of knowing things except as conditioned by our perceptive faculties, is more important philosophically and has had a more interesting history.
In short, this kind of relativity leads straight to what is generally known as the abyss of solipsism."
Similarly it only carried the doctrine of relativity to its logical conclusion in denying that there could be any absolute relativity.
It is natural, then, that the central contribution of the Sceptics to the knowledge controversy lies in the modes (Tp07rot) in which the relativity of phenomena is made good, that these are elaborated with extreme care, and that they have a modern ring and are full of instruction even to-day.
What Schopenhauer professed, therefore, is to have dispelled the claims of reason to priority and to demonstrate the relativity and limitation of science.
It is indeed difficult to understand how so acute a thinker should confound that which is infinitely divisible with that which is infinitely great, as in (I), (2), (5), and (6); that he should identify space and 'magnitude, as in (3); that he should neglect the imperfection of the organs of sense, as in (4); that he should deny the reality of motion, as in (7); and that he should ignore the relativity of speed, as in (8): and of late years it has been thought that the conventional statements of the paradoxes, and in particular of those which are more definitely mathematical, namely (5), (6), (7), (8), do less than justice to Zeno's acumen.
This is illustrated by the difficulties inherent in the conception of Cause, Space, Time, Matter, Motion, the Infinite, and the Absolute, and by the" relativity of knowledge,"which precludes knowledge of the Unknowable, since" all thinking is relationing."Yet the Unknowable may exist, and we may even have an" indefinite knowledge "of it, positive, though vague and extralogical.
The phrase" relativity of knowledge "has therefore two meanings: (a) that no portion of knowledge is absolute, but is always affected by its relations to other portions of knowledge; (b) that what we know are not absolute things in themselves, but things conditioned in their quality by our channels of knowledge.
It thus affirmed the relativity of good and evil in a double sense; good and evil, for any individual citizen, may from one point of view be defined as the objects respectively of his desire and his aversion; from another, they may be said to be determined for him by his sovereign.