Perception is the foundation of knowledge and the source of everything we know. Epistemology is the branch of philosophy that studies the nature, acquisition, and validation of knowledge. To make the connection between perception and the rest of our knowledge—for example, to form concepts—we need a set of guidelines to understand the nature of this integration. The epistemology of perception fills this gap.  Recorded in June 1985
  Ayn Rand was that most delightful of philosophers—the philosopher who proposes large and interesting theories, and allows them to remain uncompleted. It's like an intellectual party that began a long time ago and is still going on. Rand, the host, had the fun of announcing her principles; we, the guests, have the fun of developing them—while making sure, of course, to keep asking what she might think about what we're up to. Nowhere is the interest and the uncompletedness of Rand's theories more evident than in her ideas about literature.
January/February 2005 -- Randy E. Barnett, Restoring the Lost Constitution: The Presumption of Liberty (Princeton, N.J.: Princeton University Press, 2003), 360 pp., $32.55 ($18.95, paperback).
This commentary is part of The Atlas Society's 2000 online "CyberSeminar" entitled " Nietzsche and Objectivism ."  In this post, I briefly note some of the more interesting points that struck my notice in the second and third essays of The Genealogy of Morals.
This commentary is part of The Atlas Society's 2000 online "CyberSeminar" entitled " Nietzsche and Objectivism ."  It is no easy task trying to understand what Nietzsche’s views on metaphysics and epistemology are. Beyond getting past Nietzsche’s manner of writing and doing philosophy, the ideas themselves seem to be somewhat muddled and confused. He shifts from a cool and passionless account of an idea, to a fire and brimstone account of another idea.

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