1.1 Summary
Knowledge is acquired in different ways, and similarly similar in different ways, inductive and deductive, Voltaire said that Knowledge without application is pure and simple knowledge, therefore the application of knowledge is important to acquire new knowledge, every subject Psychosocial reflects reality by virtue of the empirical-spontaneous process of knowledge and the speculative-imaginary. Then, essentially linked to work activity or daily chores, including the recreational and artistic, it incorporates that much more complex knowledge, which is feasible to verify and even verify.
1.2 Beginning of knowledge
It is important to highlight where human knowledge comes from, since it can have two senses, one psychological and logical. In the first sense it says: How does knowledge psychologically take place in a thinking subject? In the second sense: What is the validity of knowledge based on? What are its logical bases? These questions have a great relationship, but which of these is valid, those who say they see in human thought, in reason, the only basis of knowledge, will be convinced of the psychological specificity and autonomy of thought processes. Conversely, those who base all knowledge on experience, deny the autonomy of thought, even in the case of logical sense.
The knowing vision that sees thought, in reason, the primary source of knowledge is called rationalism, of ratio = reason. When our reason says that a thing must be in such a way and that it cannot be otherwise, it is when we find ourselves before a true knowledge.
1.3 The nature of knowledge
Knowledge represents a relationship between a subject and an object, the real problem of knowledge consists in the relationship between these two.
According to objectivism, the object is the decisive one between the two members of the cognitive relationship. The object determines the subject. The subject takes upon himself in a certain way the properties of the object, reproduces them. This supposes that the object faces as something finished, something defined by it, or by the knowing consciousness. Precisely in this lies the central idea of objectivism.
For subjectivism the center of gravity of knowledge resides in the object; the objective realm of ideas or essences is, the foundation on which the building of knowledge rests. On the contrary, subjectivism tries to found human knowledge in the subject. For this reason, it places the world of ideas, the set of principles of human knowledge.
1.4 Theories of knowledge
The theory of knowledge is an explanation and philosophical interpretation of human knowledge. But before philosophizing about an object it is necessary to scrupulously examine this object. An exact observation and description of the object must precede any explanation and interpretation.
In knowledge, consciousness and object, subject and object are face to face. Knowledge is presented as a relationship between these two members, who remain in it eternally separated from each other. The dualism of subject and object belongs to the essence of knowledge.
The function of the subject is to apprehend the object, that of the object to be apprehensible and apprehended by the subject. Seen from the subject, this interpretation is presented as an exit from the subject outside its own sphere, an invasion in the sphere of the object and a capture of its properties. The object is not dragged, however, within the sphere of the subject, but remains transcendent to it. Not in the object, but in the subject, something changes due to the function of knowledge. In the subject a thing arises that contains the properties of the object, an "image" of the object arises. Viewed from the object, knowledge is presented as a transfer of the object's properties to the subject. By transcending from the subject to the sphere of the object to the sphere of the subject.
Knowledge can be defined, therefore, as a determination of the subject by the object. So, just as the correlation of the subject and the object is only unbreakable within knowledge, so it is also only irreversible as a correlation of knowledge.
The concept of truth is closely related to the essence of knowledge. True knowledge is only true knowledge. False knowledge is not properly knowledge, but, error, illusion. So we ask ourselves this question: what does the truth of knowledge consist of? For the aforementioned, it must lie in the agreement of the image with the object. A knowledge is true if its content agrees with the object. The concept of truth is, according to this, the concept of a relation of content of thought, of the image, with the object.
The meaning of truth, of course, has indeed; the transcendence of the object. It is the concept of truth proper to naive consciousness and scientific consciousness, since both understand by truth the agreement of content of thought with the object. Likewise, it is not enough that a knowledge is true; You need to be able to be certain that it is true. So consequently a question arises: what can we know if it is a knowledge that is true? It is the question of the criterion of truth. The phenomenon of knowledge implies only its presumed existence; but not its actual existence.
With this appreciation the phenomenon of human knowledge is illuminated in its main features.
For the aforementioned, knowledge has three main elements: the subject, the image, and the object. For the subject, the phenomenon of knowledge touches the psychological field; for the image, with the logic; by the object, with the ontology. As a psychological process in a subject, knowledge is the object of psychology.
The theory of knowledge tries to study the objective significance of human thought, its reference to its objects. The reference of all thought to objects is the formal object of the theory of knowledge, that is why it is also characterized as the theory of true thought. While the special theory of knowledge returns to its view towards those contents of thought, in which this reference finds its most elemental expression; that is to say, it investigates the most general basic concepts, by which means we try to define objects. These supreme concepts are called categories. The special theory of knowledge is therefore essentially a theory of categories.
Regarding the theory of categories, the special theory of knowledge is in the closest relationship with general metaphysics or otology, since this theory of being naturally also investigates the most general concepts that refer to being. But the categories are treated by the special theory of knowledge and by metaphysics from different points of view. Volkelt said that the theory of categories is closely related to metaphysics; both investigate the same concepts, but the way of posing the problem is essentially different in both sciences. Category theory fixes its view on the logical origin of these forms of thought, investigates how these concepts emerge from the essential laws of thought in concurrence with the character of the empirically given.With this it is said that the theory of the categories carries out this investigation exclusively from the point of view of validity.
Now, as Aristotle said, that human knowledge is a reproduction of objects; if they have their own form and nature, then the fundamental concepts of knowledge, the categories, represent general properties of objects, objective qualities of being. If, on the contrary, thought produces objects, as Kant manifests, the categories are pure determinations of thought, forms and a priori functions of consciousness.
For Kant, objects are produced by our knowing consciousness, not only in terms of their essence, but also in terms of their existence. The main means that we use are the categories. These are, therefore, elements of pure thought (Cohen), fundamental logical functions (Natorp), so that for Kant, the categories are nothing more than pure determinations of thought.
1.5 Theory of knowledge for Plato
Plato was a Greek genius, how powerful was his Platonic understanding of the problem of knowledge that his philosophy was the most influential in the history of Western thought.
Plato began with the recognition of the common sense of the variety of things that parade before our eyes, but he sought deeper reasons for reality, which led him to a world that is beyond the world of things, the world of thought and of Ideas, the world of science.
Plato argues that the reason for disagreements between men in relation to the truth is that they confuse these two worlds; only the world of timeless ideas can produce true knowledge, while the world of appearances can only provide opinion. Plato follows his great teacher Socrates in repudiating the skepticism of the sophists who, by denying the possibility of achieving true knowledge, made science impossible. Plato rejected the moral relativism of the sophists, arguing that his theory of knowledge constituted a solid bridge between metaphysics and ethics. That is, when we are able to know the true nature of things, of reality, including the true nature of man, then we have the key to how man should behave.
For Plato, these three phases of human life correspond to three interrelated disciplines: ethics, politics, and religion.
Plato did not think that he had discovered perfect knowledge or absolute truth; What he was sure of was that the strongest way to advance knowledge was the dialectical method, the method of dialogue, in which a premise or hypothesis is continually subject to a counter-argument. This was Socrates' method, and also his life. With genuine humility and intellectual receptivity, Socrates also led an unfinished quest to find the right path to knowledge, convinced that this was the only way to live with dignity.
Plato describes how the human mind achieves knowledge through the allegory of the cave, the metaphor of the divided line and the doctrines of forms.
Intelligible world: Objects: the good, forms, mathematical objects. Modes of thought: knowledge, thought.
Invisible world: Objects: things, images. Modes of thought: belief, imagination.
conclusion
All knowledge is based on observation, and we acquire knowledge through our Five senses, we hear, smell, touch, like, and see, life itself is a great teaching of what happens around us, but for this learning to translate into knowledge we must assimilate it and this is a process that is based on reasoning, the human being can think and act at the same time, and in each action he can apply a reaction based on his knowledge.
Education is one of the aspects that are in the background, since much of the time, we have dedicated ourselves to conceiving it as a process of unique transmission of information, regardless of being itself, a being that first of all is first to be human, with values and skills that if well managed, provoke positive attitudes for development.
We have heard it said that everything is communication: education, politics, religion, etc., and in truth what is meant is that everything encompasses the communication process because it has been the human being who, thanks to his word power and his Consciousness has managed to establish relationships between other human beings, living beings, both animals and plants and has created and developed its own culture.
Man became man by conscience, that is, by the ability not only to perceive, but to perceive himself by perceiving, and it is there that the capacity for dialogue and communication that has made him one of the most evolved species begins, but at the same time the most destructible on the planet, and the unknown arises, from good knowledge and bad knowledge, what is good for one is bad for others, free will, allows us to differentiate the good from the bad, knowledge It has led by various advances in the discovery of our Universe, in science, technology, medicine, etc., we say that man, thanks to language, has left his mark, either in written form or that which is taken up in each story that the grandparents and who are part of their culture,But most importantly, he has managed to be aware of his own consciousness.
When we ask: Where has this meta-knowledge come from? We can say that the art of asking has been and is currently one of the most efficient mechanisms that leads us to build, step by step, all the cultural baggage that makes us be better and incites us to transcendence under the construction of knowledge, having as a fundamental basis the knowledge in the first instance, of ourselves as changing human beings, transformers and in dire need of progress. If we consider that the human being has faced several unknowns and questions, some of which will have a solution, but perhaps many remain in the inkwell without knowing the reason for its origin, we can say that through education, it can give meaning to the world in which he lives and that he himself has created.
Knowledge must be applied; who knows more who knows more, when one has acquired knowledge and puts it into practice, allows one to perfect knowledge, starting from this premise, we can say without a doubt, that knowledge is perfected, no matter how many times you do it until you reach having pure knowledge, knowledge is born from something simple and is transformed into something complex, or vice versa; It is born from something complex and becomes something simple, when we manage to master the practice you achieve knowledge.
Bibliography
- Theory of Knowledge. Critical realism. Juan Hessen. Editorial Porrua SA, Mexico 1986. From Socrates to Sartre. History of Philosophy. Samuel Enoch Stumpf. The Athenaeum bookstore. Buenos Aires Argentina 1975.Dictionary of philosophy. J. Ferrater Mora. Editorial Ariel, SA Barcelona. 1994 Web page: Research methods
