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You don't know the answer, and then you "concentrate" (whatever that means), which induces some mysterious biochemical reaction, and then you are transformed into a different state of being — a state of knowing something you didn't know moments before.
So, is there an ultimate or final possible such shift in gestalt some final state of knowing what to do? Zhuangzi's relativism is mildly skeptical because he cannot know either that there is not nor that there is a final or ultimate "awakening" Elaborating the complexity this way makes Zhuangzi's proposals seem disappointing as solutions.
"Well, aside from base fitness, it's as much about getting your head right, a mental state of knowing you have to climb continuously for long stretches".
That is, rather than analyse the state of knowing as consisting of both the true belief and its source, they regard the state of knowing as distinct from the process, yet treat the fact that the process is intrinsically valuable as conferring additional value on any true belief so produced.
According to this view, when one genuinely perceives the world and sees that such and such is the case, one is in a factive mental state of knowing that such and such is the case.
But, by (4), God is in the state of knowing that Oswald freely chose to kill Kennedy, and his being in this state depends on something outside of God's control, namely, Oswald's L-free choice.
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The questions one really needs to ask, unacademic as they are, go more like this: "How could you not have known?" and "How did you manage not to know?" and "Why did you choose not to know?" More complicatedly, the states of knowing and not-knowing can coexist.
De re mental states, usually ascribed in English with an of or about locution (e.g. 'Smith believes of (about) the water in his glass that it is thirst-quenching.') are, like states of knowing, fairly straightforwardly externalist, since believing of x that it has some property apparently requires x's existence, and x will often be some object or kind in the creature's external environment.
If perception = knowledge, seeing an object with one eye and not seeing it with the other would appear to be a case of the contradictory state of both knowing it and not knowing it.
Leitch's film posits the very terms of Western-style freedom, and of the fun that it fosters and purveys, as this blissful state of not knowing — or, rather, it poses this not knowing as a blissful state.
Sellars has a larger condition in mind: "The essential point is that in characterizing an episode or a state as that of knowing, we are not giving an empirical description of that episode or state; we are placing it in the logical space of reasons, of justifying and being able to justify what one says" (EPM: §36, in SPR: 169; in KMG: 248).
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com