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By Liu X., Yue R.

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24 Hermeneutics thematizes the insight that fundamental to our way of being is the fact that modes of understanding ourselves and modes of understanding our everyday experience are always already an irreducible part of what we are. In any occurrent cognitive act we use operative concepts that function immediately and cannot at the same time be thematized. Moreover, in expressing cognitive commitment we presuppose concepts implicitly interwoven in networks of implication and implicature. This means that in acts of thinking and knowing interconnected cognitive networks are constantly reiterated as we move from cognitive situation to situation.

Moreover, it is now germane to speak of knowledges collectively generated and sustained within speci¤c forms of human activity. 32 Moreover, no one formal structure is characteristic of all types of knowledge as is assumed by computational modeling in cognitive science. We reject the tendency to treat knowledge as a substantial, thing-like commodity with the ¤xity of a “fact,” a view cousin to the claim that it is embodied in special types of mental states. For us knowledge is inseparably directed within action with respect to both its origin and ongoing character; the materiality of praxis underlies the ideality of ideas, and certain of our cognitive abilities, such as grasping the qualities of a good wine, are not conceptual at all.

Since human choice-making implies difference, the who that each individual becomes is local, plural, and diverse, not common and universal. In our view, there is no one notion of human ¶ourishing, no one form of life that makes us uniquely human, no one mould in which we are fashioned, and no simple convergence to a single human identity anchored in either a transcendental self or in the structures of human biology. In short, from our perspective both the content and the idea of human “nature” are open to historicity.

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