3. On Epistemology and a defence of man. My thesis

On Epistemology and a defence of man. My thesis

What I'm criticizing is our insistence that all JTB's are things deductive in nature. Instead I wish to propose that this is not necessarily the case. There are certain things which need not have a deductive reasoning behind it.

One of these things I argue is internal knowledge so for example me being able to say truly that I know that I am thinking. Such a thing is not something that I come to know deductively but rather it is intuitive, its as if the knowledge was put into me as opposed to me arriving to it through human reasoning.

It is something that we must take into consideration ourselves personally, for example in your argument you have assumed reason to be true(I'm taking a Humean understanding of reason btw), in doing so you have also assumed the law of non-contradiction to be true. If you are to doubt these things you could never make your propositions, it would all be nonsensical.

Which is why I argue that pure skeptics can't exist, even skeptics must have some bedrock of knowledge. I don't know of any foundational knowledge that is deductive in and of itself. I instead argue that this foundation is intuitive in nature. Furthermore I argue that it is not through deductive means that we come to this knowledge, rather it is through a eureka-like moment of recognition, this I believe was also a position argued by the early islamic philosopher and theologian Abu Hamid Al Ghazali in his work 'Deliverance from error'.

Im not sure what your last point was about. I wasn't trying to prove God in my point "a defence of man", rather I was trying to highlight the importance of God as a guidance for us to peace. And it is this defence I argue that the role of philosophy lies in. It is not because philosophy is 'interesting' that philosophers endeavour to figure out certain question, here's a quote from Foot

"Here I want to recall that Wittgenstein famously said on his deathbead, 'tell them I have had a wonderful life'. The example should teach us not to be too ready to speak of every good life as 'a happy life': Wittgenstein surely did not have a happy life, being too tormented and self critical for that"

Rather it has been an endeavour to find solutions to the greatest problems of life - these we call philosophical problems. My final point was an attempt at a solution.

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