But epistemology is always and inevitably personal. The point of the probe is always in the heart of the explorer: What is my answer to the question of the nature of knowing?
The clash between Popper and Kuhn is not about a mere technical point in epistemology.
In genetic epistemology, as in developmental psychology, too, there is never an absolute beginning.
Logical positivists have never taken psychology into account in their epistemology, but they affirm that logical beings and mathematical beings are nothing but linguistic structures.
Our problem, from the point of view of psychology and from the point of view of genetic epistemology, is to explain how the transition is made from a lower level of knowledge to a level that is judged to be higher.
It is the faithfulness of God that allows epistemology to model ontology.
Epistemology has always been affected by technologies like the telescope and the microscope, things that have created a radical shift in how we sense physical reality.
Tanpinar presciently feared that to embrace the western conception of progress was to be mentally enslaved by a whole new epistemology, one that compartmentalised knowledge and concealed an instrumental view of human beings as no more than things to be manipulated.
Epistemology is the study of knowledge. By what conduit do we know what we know?
I think of my visual work as an exploration of political epistemology: the politics of how we know what we think we know.
