Common sense - Knowledge

516:, p. 31) explains that "when I see Socrates, it is not insofar as he is Socrates that he is visible to my eye, but rather because he is coloured". So the normal five individual senses do sense the common perceptibles according to Aristotle (and Plato), but it is not something they necessarily interpret correctly on their own. Aristotle proposes that the reason for having several senses is in fact that it increases the chances that we can distinguish and recognize things correctly, and not just occasionally or by accident. Each sense is used to identify distinctions, such as sight identifying the difference between black and white, but, says Aristotle, all animals with perception must have "some one thing" that can distinguish black from sweet. The common sense is where this comparison happens, and this must occur by comparing impressions (or symbols or markers; 1921:, which was partly a defense of his own profession, given the reformist pressure upon both his University and the legal system in Naples. It presents common sense as something adolescents need to be trained in if they are not to "break into odd and arrogant behaviour when adulthood is reached", whereas teaching Cartesian method on its own harms common sense and stunts intellectual development. Rhetoric and elocution are not just for legal debate, but also educate young people to use their sense perceptions and their perceptions more broadly, building a fund of remembered images in their imagination, and then using ingenuity in creating linking metaphors, in order to make 2905:, is by nature equal in all men; and that the diversity of our opinions, consequently, does not arise from some being endowed with a larger share of Reason than others, but solely from this, that we conduct our thoughts along different ways, and do not fix our attention on the same objects. For to be possessed of a vigorous mind is not enough; the prime requisite is rightly to apply it. The greatest minds, as they are capable of the highest excellencies, are open likewise to the greatest aberrations; and those who travel very slowly may yet make far greater progress, provided they keep always to the straight road, than those who, while they run, forsake it." 1642: 579:, pp. 204–205) has argued that this may be because Aristotle did not use the term as a standardized technical term at all. For example, in some passages in his works, Aristotle seems to use the term to refer to the individual sense perceptions simply being common to all people, or common to various types of animals. There is also difficulty with trying to determine whether the common sense is truly separable from the individual sense perceptions and from imagination, in anything other than a conceptual way as a capability. Aristotle never fully spells out the relationship between the common sense and the 235:, but it cooperates with both. The second philosophical use of the term is Roman-influenced, and is used for the natural human sensitivity for other humans and the community. Just like the everyday meaning, both of the philosophical meanings refer to a type of basic awareness and ability to judge that most people are expected to share naturally, even if they cannot explain why. All these meanings of "common sense", including the everyday ones, are interconnected in a complex history and have evolved during important political and philosophical debates in modern 1632:

with his own course of life, and would esteem it the greatest unhappiness to be confined to that of his neighbour? Do they not feel in themselves, that what pleases at one time, displeases at another, by the change of inclination; and that it is not in their power, by their utmost efforts, to recall that taste or appetite, which formerly bestowed charms on what now appears indifferent or disagreeable? Do you come to a philosopher as to a cunning man, to learn something by magic or witchcraft, beyond what can be known by common prudence and discretion?

1340: 1519:, Descartes' insistence upon a mathematical-style method of thinking that treated common sense and the sense perceptions sceptically, was accepted in some ways, but also criticized. On the one hand, the approach of Descartes is and was seen as radically sceptical in some ways. On the other hand, like the Scholastics before him, while being cautious of common sense, Descartes was instead seen to rely too much on undemonstrable metaphysical assumptions in order to justify his method, especially in its separation of mind and body (with the 2517:). As in the Enlightenment, this debate therefore continues to combine debates about not only what the individual motivations of people are, but also what can be known about scientifically, and what should be usefully assumed for methodological reasons, even if the truth of the assumptions are strongly doubted. Economics and social science generally have been criticized as a refuge of Cartesian methodology. Hence, amongst critics of the methodological argument for assuming self-centeredness in economics are authors such as 2039:, who were two of the most important influences in nineteenth century philosophy. He was blamed for over-stating Hume's scepticism of commonly held beliefs, and more importantly for not perceiving the problem with any claim that common sense could ever fulfill Cartesian (or Kantian) demands for absolute knowledge. Reid furthermore emphasized inborn common sense as opposed to only experience and sense perception. In this way his common sense has a similarity to the assertion of 1288:. Descartes' judgement of this common sense was that it was enough to persuade the human consciousness of the existence of physical things, but often in a very indistinct way. To get a more distinct understanding of things, it is more important to be methodical and mathematical. This line of thought was taken further, if not by Descartes himself then by those he influenced, until the concept of a faculty or organ of common sense was itself rejected. 2071: 2889:"Good Sense is, of all things among men, the most equally distributed; for every one thinks himself so abundantly provided with it, that those even who are the most difficult to satisfy in everything else, do not usually desire a larger measure of this quality than they already possess. And in this it is not likely that all are mistaken: the conviction is rather to be held as testifying that the power of judging aright and of distinguishing 326: 1258: 6134: 6832: 2573:. Gilson pointed out that Liberatore's approach means categorizing such common beliefs as the existence of God or the immortality of the soul, under the same heading as (in Aristotle and Aquinas) such logical beliefs as that it is impossible for something to exist and not exist at the same time. This, according to Gilson, is going beyond the original meaning. Concerning Liberatore he wrote: 568: 681:. Plato, on the other hand was apparently willing to allow that animals could have some level of thought, meaning that he did not have to explain their sometimes complex behavior with a strict division between high-level perception processing and the human-like thinking such as being able to form opinions. Gregorić additionally argues that Aristotle can be interpreted as using the verbs 605:, p. 205) argues that Aristotle used the term "common sense" both to discuss the individual senses when these act as a unity, which Gregorić calls "the perceptual capacity of the soul", or the higher level "sensory capacity of the soul" that represents the senses and the imagination working as a unity. According to Gregorić, there appears to have been a standardization of the term 845: 1767:'s controversial works. Indeed, this approach was never fully rejected, at least in economics. And so despite the criticism heaped upon Mandeville and Hobbes by Adam Smith, Hutcheson's student and successor in Glasgow university, Smith made self-interest a core assumption within nascent modern economics, specifically as part of the practical justification for allowing free markets. 2032:. While Reid's interests lay in the defense of common sense as a type of self-evident knowledge available to individuals, this was also part of a defense of natural law in the style of Grotius. He believed his use of "common sense" encompassed both the communal common sense described by Shaftesbury and Hutcheson, and the perceptive powers described by Aristotelians. 2246:. And this is what did happen after Kant—so much so that today it is extraordinarily difficult to retrieve any idea of taste or aesthetic judgment that is more than the expression of personal preferences. Ironically (given Kant's intentions), the same tendency has worked itself out with a vengeance with regards to all judgments of value, including moral judgments. 1710:, for whom, he saw, common sense was not just a reference to widely held vulgar opinions, but something cultivated among educated people living in better communities. One aspect of this, later taken up by authors such as Kant, was good taste. Another very important aspect of common sense particularly interesting to later British political philosophers such as 1796:, in the room of it. He then tells you, that his common sense teaches him what is right and wrong, as surely as the other's moral sense did: meaning by common sense, a sense of some kind or other, which he says, is possessed by all mankind: the sense of those, whose sense is not the same as the author's, being struck out of the account as not worth taking. 2004: 6820: 6145: 1249:, the intelligible forms, which (according to Aristotle) only humans have. In other words, these Romans allowed that people could have animal-like shared understandings of reality, not just in terms of memories of sense perceptions, but in terms of the way they would tend to explain things, and in the language they use. 431:) to it. For example, sight can see colour. But Aristotle was explaining how the animal mind, not just the human mind, links and categorizes different tastes, colours, feelings, smells and sounds in order to perceive real things in terms of the "common sensibles" (or "common perceptibles"). In this discussion, "common" ( 1965:. In this he went further than his predecessors concerning the ancient certainties available within vulgar common sense. What is required, according to his new science, is to find the common sense shared by different people and nations. He made this a basis for a new and better-founded approach to discuss 2145:) of the mode of representation of all other men in thought; in order as it were to compare its judgement with the collective Reason of humanity, and thus to escape the illusion arising from the private conditions that could be so easily taken for objective, which would injuriously affect the judgement. 2023:

If there are certain principles, as I think there are, which the constitution of our nature leads us to believe, and which we are under a necessity to take for granted in the common concerns of life, without being able to give a reason for them — these are what we call the principles of common sense;

1977:

who he felt had failed to convince, because they could claim no authority from nature. Unlike Grotius, Vico went beyond looking for one single set of similarities amongst nations but also established rules about how natural law properly changes as peoples change, and has to be judged relative to this

1631:

But would these prejudiced reasoners reflect a moment, there are many obvious instances and arguments, sufficient to undeceive them, and make them enlarge their maxims and principles. Do they not see the vast variety of inclinations and pursuits among our species; where each man seems fully satisfied

1613:

As mentioned above, in terms of the more general epistemological implications of common sense, modern philosophy came to use the term common sense like Descartes, abandoning Aristotle's theory. While Descartes had distanced himself from it, John Locke abandoned it more openly, while still maintaining

2577:

Endeavours of this sort always end in defeat. In order to confer a technical philosophical value upon the common sense of orators and moralists it is necessary either to accept Reid's common sense as a sort of unjustified and unjustifiable instinct, which will destroy Thomism, or to reduce it to the

693:

to distinguish two types of thinking or awareness, the first being found in animals and the second unique to humans and involving reason. Therefore, in Aristotle (and the medieval Aristotelians) the universals used to identify and categorize things are divided into two. In medieval terminology these

143:

is "knowledge, judgement, and taste which is more or less universal and which is held more or less without reflection or argument". As such, it is often considered to represent the basic level of sound practical judgement or knowledge of basic facts that any adult human being ought to possess. It is

1800:

This was at least to some extent opposed to the Hobbesian approach, still today normal in economic theory, of trying to understand all human behaviour as fundamentally selfish, and would also be a foil to the new ethics of Kant. This understanding of a moral sense or public spirit remains a subject

1230:

Compared to Aristotle and his strictest medieval followers, these Roman authors were not so strict about the boundary between animal-like common sense and specially human reasoning. As discussed above, Aristotle had attempted to make a clear distinction between, on the one hand, imagination and the

1149:

As with other meanings of common sense, for the Romans of the classical era "it designates a sensibility shared by all, from which one may deduce a number of fundamental judgments, that need not, or cannot, be questioned by rational reflection". But even though Cicero did at least once use the term

2315:

as discussed by Vico and especially Kant became a major topic of philosophical discussion. The theme of this discussion questions how far the understanding of eloquent rhetorical discussion (in the case of Vico), or communally sensitive aesthetic tastes (in the case of Kant) can give a standard or

2224:

only applied to taste, and the meaning of taste was also narrowed as it was no longer understood as any kind of knowledge. Taste, for Kant, is universal only in that it results from "the free play of all our cognitive powers", and is communal only in that it "abstracts from all subjective, private

1537:

realized that Descartes's logic could give no evidence of the "external world" at all, meaning it had to be taken on faith. Though his own proposed solution was even more controversial, Berkeley famously wrote that enlightenment requires a "revolt from metaphysical notions to the plain dictates of

557:

is an active thinking process in the rational part of the human soul, making the senses instruments of the thinking part of man. Plato's Socrates says this kind of thinking is not a kind of sense at all. Aristotle, trying to give a more general account of the souls of all animals, not just humans,

2350:

as a faculty of aesthetic judgement that imagines the judgements of others, into something relevant for political judgement. Thus she created a "Kantian" political philosophy, which, as she said herself, Kant did not write. She argued that there was often a banality to evil in the real world, for

1622:

agreed with Berkeley on this, and like Locke and Vico saw himself as following Bacon more than Descartes. In his synthesis, which he saw as the first Baconian analysis of man (something the lesser known Vico had claimed earlier), common sense is entirely built up from shared experience and shared

1145:

argues, in agreement with Shaftesbury, that the concept developed from the Stoic concept of ethical virtue, influenced by Aristotle, but emphasizing the role of both the individual perception, and shared communal understanding. But in any case a complex of ideas attached itself to the term, to be

242:

It was at the beginning of the 18th century that this old philosophical term first acquired its modern English meaning: "Those plain, self-evident truths or conventional wisdom that one needed no sophistication to grasp and no proof to accept precisely because they accorded so well with the basic

2429:

effectively defends traditional prejudices. Gadamer argued that being critical requires being critical of prejudices including the prejudice against prejudice. Some prejudices will be true. And Gadamer did not share Habermas' acceptance that aiming at going beyond language through method was not

1585:

described normal human thinking as biased towards believing in lies. But he was also the opponent of all metaphysical explanations of nature, or over-reaching speculation generally, and a proponent of science based on small steps of experience, experimentation and methodical induction. So while

2149:

Kant saw this concept as answering a particular need in his system: "the question of why aesthetic judgments are valid: since aesthetic judgments are a perfectly normal function of the same faculties of cognition involved in ordinary cognition, they will have the same universal validity as such

2442:

argued that Gadamer and Habermas were both right in part. As a hermeneutist like Gadamer he agreed with him about the problem of lack of any perspective outside of history, pointing out that Habermas himself argued as someone coming from a particular tradition. He also agreed with Gadamer that

3635:

Some say the Senses receive the Species of things, and deliver them to the Common-sense; and the Common Sense delivers them over to the Fancy, and the Fancy to the Memory, and the Memory to the Judgement, like handing of things from one to another, with many words making nothing understood.

2790:

of 1973 gives four meanings of "common sense": An archaic meaning is "An internal sense which was regarded as the common bond or centre of the five senses"; "Ordinary, normal, or average understanding" without which a man would be "foolish or insane", "the general sense of mankind, or of a

1546:, and seemed to insist that certainty was possible. The alternative to induction, deductive reasoning, demanded a mathematical approach, starting from simple and certain assumptions. This in turn required Descartes (and later rationalists such as Kant) to assume the existence of innate or " 1284:. The common sense is the link between the body and its senses, and the true human mind, which according to Descartes must be purely immaterial. Unlike Aristotle, who had placed it in the heart, by the time of Descartes this faculty was thought to be in the brain, and he located it in the 2129:); and in such a way that by the name common (not merely in our language, where the word actually has a double signification, but in many others) we understand vulgar, that which is everywhere met with, the possession of which indicates absolutely no merit or superiority. But under the 1623:

innate emotions, and therefore it is indeed imperfect as a basis for any attempt to know the truth or to make the best decision. But he defended the possibility of science without absolute certainty, and consistently described common sense as giving a valid answer to the challenge of

1320:

went beyond Descartes in some ways in their rejection of Aristotelianism, rejecting explanations involving anything other than matter and motion, including the distinction between the animal-like judgement of sense perception, a special separate common sense, and the human mind or

2586:

Gilson argued that Thomism avoided the problem of having to decide between Cartesian innate certainties and Reid's uncertain common sense, and that "as soon as the problem of the existence of the external world was presented in terms of common sense, Cartesianism was accepted".

1008:, especially when used to refer to someone's public spirit. He explained the change of meaning as being due to the specific way that Stoics understood perception and intellect, saying that one should "consider withal how small the distinction was in that Philosophy, between the 868:

when discussing Aristotelian theories of perception. In the earlier Latin of the Roman empire, the term had taken a distinct ethical detour, developing new shades of meaning. These especially Roman meanings were apparently influenced by several Stoic Greek terms with the word

1892: 2423:. Habermas, with a self-declared Enlightenment "prejudice against prejudice" argued that if breaking free from the restraints of language is not the aim of dialectic, then social science will be dominated by whoever wins debates, and thus Gadamer's defense of 675:) exists only in man according to Aristotle, and yet some animals can perceive "common perceptibles" such as change and shape, and some even have imagination according to Aristotle. Animals with imagination come closest to having something like reasoning and 3016:

185c–d, he talks about what is common in all things, and in specific things, and by which we say that things for example "are" versus "are not"; are "similar" versus "dissimilar"; are the "same" versus being "different"; being one or a higher number; odd or

2213:

According to Gadamer, in contrast to the "wealth of meaning" brought from the Roman tradition into humanism, Kant "developed his moral philosophy in explicit opposition to the doctrine of 'moral feeling' that had been worked out in English philosophy". The

2153:

But Kant's overall approach was very different from those of Hume or Vico. Like Descartes, he rejected appeals to uncertain sense perception and common sense (except in the very specific way he describes concerning aesthetics), or the prejudices of one's

2406:, can be read as an "extended meditation on the implications of Vico's defense of the rhetorical tradition in response to the nascent methodologism that ultimately dominated academic enquiry". In the case of Gadamer, this was in specific contrast to the 1943:, is built up under this training, becoming the "fund" (to use Schaeffer's term) accepting not only memories of things seen by an individual, but also metaphors and images known in the community, including the ones out of which language itself is made. 463:), which means shared or common things, and examples include the oneness of each thing, with its specific shape and size and so on, and the change or movement of each thing. Distinct combinations of these properties are common to all perceived things. 1978:

state of development. He thus developed a detailed view of an evolving wisdom of peoples. Ancient forgotten wisdoms, he claimed, could be re-discovered by analysis of languages and myths formed under the influence of them. This is comparable to both

1462:

The idea that now became influential, developed in both the Latin and French works of Descartes, though coming from different directions, is that common good sense (and indeed sense perception) is not reliable enough for the new Cartesian method of

1602:" to a French audience, an understanding that was widespread by 1750. Together with this, references to "common sense" became positive and associated with modernity, in contrast to negative references to metaphysics, which was associated with the 661:, while the common sense identifies shared aspects of things. Though scholars have varying interpretations of the details, Aristotle's "common sense" was in any case not rational, in the sense that it implied no ability to explain the perception. 144:"common" in the sense of being shared by nearly all people. The everyday understanding of common sense is ultimately derived from historical philosophical discussions. Relevant terms from other languages used in such discussions include Latin 1952:

is defined by him as "judgment without reflection, shared by an entire class, an entire people, and entire nation, or the entire human race". Vico proposed his own anti-Cartesian methodology for a new Baconian science, inspired, he said, by

597:), although the two clearly work together in animals, and not only humans, for example in order to enable a perception of time. They may even be the same. Despite hints by Aristotle himself that they were united, early commentators such as 239:, notably concerning science, politics and economics. The interplay between the meanings has come to be particularly notable in English, as opposed to other western European languages, and the English term has in turn become international. 1496:

Cartesian theory offered a justification for innovative social change achieved through the courts and administration, an ability to adapt the law to changing social conditions by making the basis for legislation "rational" rather than

1501:

So after Descartes, critical attention turned from Aristotle and his theory of perception, and more towards Descartes' own treatment of common good sense, concerning which several 18th-century authors found help in Roman literature.

2452:

exposed itself to the criticism of Habermas because it "privatized" it, removing it from a changing and oral community, following the Greek philosophers in rejecting true communal rhetoric, in favour of forcing the concept within a

2273:, suggested that Reid and Kant's ideas about inborn common sense could be explained by evolution. But while such beliefs might be well adapted to primitive conditions, they were not infallible, and could not always be relied upon. 1472:, and others and continues to have important impacts on everyday life. In France, the Netherlands, Belgium, Spain and Italy, it was in its initial florescence associated with the administration of Catholic empires of the competing 940:. This refers to shared notions, or common conceptions, that are either in-born or imprinted by the senses on to the soul. Unfortunately few true Stoic texts survive, and our understanding of their technical terminology is limited. 1156:(concerning a primordial "sense, one and common for all connected with nature"), he and other Roman authors did not normally use it as a technical term limited to discussion about sense perception, as Aristotle apparently had in 417:, into perceptions of real things moving and changing, which can be thought about. According to Aristotle's understanding of perception, each of the five senses perceives one type of "perceptible" or "sensible" which is specific ( 2400:, Benedetto Croce, and later Hans-Georg Gadamer took inspiration from Vico's understanding of common sense as a kind of wisdom of nations, going beyond Cartesian method. It has been suggested that Gadamer's most well-known work, 2176:

as using "the magic wand of common sense", and not properly confronting the "metaphysical" problem defined by Hume, which Kant wanted to be solved scientifically—the problem of how to use reason to consider how one ought to act.

1160:, and as the Scholastics later would in the Middle Ages. Instead of referring to all animal judgment, it was used to describe pre-rational, widely shared human beliefs, and therefore it was a near equivalent to the concept of 2541:(1661–1737) gave an anti-Cartesian defense of common sense as a foundation for knowledge. Other Catholic theologians took up this approach, and attempts were made to combine this with more traditional Thomism, for example 512:). As examples of perceiving by accident Aristotle mentions using the specific sense perception vision on its own to try to see that something is sweet, or to try to recognize a friend only by their distinctive color. 2123:, which, as the mere sound (not yet cultivated) Understanding, we regard as the least to be expected from any one claiming the name of man, has therefore the doubtful honour of being given the name of common sense ( 1672:

interpretation of the term. Their concern had several inter-related aspects. One ethical concern was the deliberately simplified method that treated human communities as made up of selfish independent individuals

1586:

agreeing upon the need to help common sense with a methodical approach, he also insisted that starting from common sense, including especially common sense perceptions, was acceptable and correct. He influenced

1119:

wrote that "in oratory the very cardinal sin is to depart from the language of everyday life and the usage approved by the sense of the community." The sense of the community is in this case one translation of

1903:(where Shaftesbury died) under a Cartesian-influenced Spanish government, was not widely read until the 20th century, but his writings on common sense have been an important influence upon Hans-Georg Gadamer, 1801:

for discussion, although the term "common sense" is no longer commonly used for the sentiment itself. In several European languages, a separate term for this type of common sense is used. For example, French

2485:

The other Enlightenment debate about common sense, concerning common sense as a term for an emotion or drive that is unselfish, also continues to be important in discussion of social science, and especially

1467:

reasoning. The Cartesian project to replace common good sense with clearly defined mathematical reasoning was aimed at certainty, and not mere probability. It was promoted further by people such as Hobbes,

2260:

Continuing the tradition of Reid and the enlightenment generally, the common sense of individuals trying to understand reality continues to be a serious subject in philosophy. In America, Reid influenced

628:

or "intellect"—which is something only humans have and enables humans to perceive things differently from other animals. It works with images coming from the common sense and imagination, using reasoning

2977:

Aristotle lists change, shape, magnitude, number and unity, but he notes that we perceive shape, magnitude, and the rest by first being able to perceive change or movement (Greek uses one word for both:

1109:" or "common beliefs", saying that "our proofs and arguments must rest on generally accepted principles, when speaking of converse with the multitude". In a similar passage in his own work on rhetoric, 4574:

The Method, Meditations and Philosophy of Descartes, translated from the Original Texts, with a new introductory Essay, Historical and Critical by John Veitch and a Special Introduction by Frank Sewall

2443:

hermeneutics is a "basic kind of knowing on which others rest". But he felt that Gadamer under-estimated the need for a dialectic that was critical and distanced, and attempting to go behind language.

825:, which complemented the more well-known five "external" senses. Under this medieval scheme the common sense was understood to be seated not in the heart, as Aristotle had thought, but in the anterior 749:). (According to Gregorić, this is specifically in contexts where it refers to the higher order common sense that includes imagination.) Later philosophers developing this line of thought, such as 267:), but it is rarely used well. Therefore, a skeptical logical method described by Descartes needs to be followed and common sense should not be overly relied upon. In the ensuing 18th century 4730:

Essays Moral, Political, Literary, edited and with a Foreword, Notes, and Glossary by Eugene F. Miller, with an appendix of variant readings from the 1889 edition by T.H. Green and T.H. Grose

2430:

itself potentially dangerous. Furthermore, he insisted that because all understanding comes through language, hermeneutics has a claim to universality. As Gadamer wrote in the "Afterword" of

1754:

Hutcheson described it as, "a Publick Sense, viz. "our Determination to be pleased with the Happiness of others, and to be uneasy at their Misery."" which, he explains, "was sometimes called

1327:, which Descartes had retained from Aristotelianism. In contrast to Descartes who "found it unacceptable to assume that sensory representations may enter the mental realm from without"... 3632:. Hobbes (like Gassendi) wrote scornfully of the complex old distinctions, and in particular the medieval concept of sensible "species" (a concept derived from Aristotle's perceptibles): 534:

originates, "for it makes us aware of having sensations at all". And it receives physical picture imprints from the imaginative faculty, which are then memories that can be recollected.

2082: 1840:

in other European countries did not take root in the German philosophy of the 18th and 19th centuries, despite the fact it consciously imitated much in English and French philosophy. "

174:. However, these are not straightforward translations in all contexts, and in English different shades of meaning have developed. In philosophical and scientific contexts, since the 2112:, noting how having a sensitivity for what opinions are widely shared and comprehensible gives a sort of standard for judgment, and objective discussion, at least in the field of 332:, the first person known to have discussed "common sense", described it as the ability with which animals (including humans) process sense-perceptions, memories and imagination ( 5015:

Species Intelligibilis: From Perception to Knowledge. II. Renaissance controversies, later scholasticism, and the elimination of the intelligible species in modern philosophy

1569:, whose arguments for methodical science were earlier than those of Descartes, and less directed towards mathematics and certainty. Bacon is known for his doctrine of the " 5667: 2582:

and reason, which will result in its being suppressed as a specifically distinct faculty of knowledge. In short, there can be no middle ground between Reid and St. Thomas.

2045:

knowledge asserted by rationalists like Descartes and Kant, despite Reid's criticism of Descartes concerning his theory of ideas. Hume was critical of Reid on this point.

1369:

is the equivalent of modern English "common sense" or "good sense". As the Aristotelian meaning of the Latin term began to be forgotten after Descartes, his discussion of

2436:, "I find it frighteningly unreal when people like Habermas ascribe to rhetoric a compulsory quality that one must reject in favor of unconstrained, rational dialogue". 396:

the scattered elements of a coherent doctrine of the "central" faculty of the sensuous soul." It was "one of the most successful and resilient of Aristotelian notions".

127: 4572: 2525:

and others, arguing that trying to force economics to follow artificial methodological laws is bad, and it is better to recognize social science as driven by rhetoric.

1694:

was a highly erudite and influential defense of the use of irony and humour in serious discussions, at least among men of "Good Breeding". He drew upon authors such as

3680:, p. 282. English is unusual in keeping one term that unites the classical and modern meanings, and philosophical and everyday meanings, so clearly. Italian has 227:

to explain how the different senses join and enable discrimination of particular objects by people and other animals. This common sense is distinct from the several

2501:

While the term "common sense" had already become less commonly used as a term for the empathetic moral sentiments by the time of Adam Smith, debates continue about

1925:. Enthymemes are reasonings about uncertain truths and probabilities—as opposed to the Cartesian method, which was skeptical of all that could not be dealt with as 1133:

deliberately used this Aristotelian term in a new more peculiarly Roman way, probably also influenced by Greek Stoicism, therefore remains a subject of discussion.

5420: 1645: 999: 2645:

project resembles the Cyc project, except that it, like other on-line collaborative projects depends on the contributions of thousands of individuals across the

261:, Descartes established the most common modern meaning, and its controversies, when he stated that everyone has a similar and sufficient amount of common sense ( 6787: 3476: 2457:

aimed at truth. Schaeffer claims that Vico's concept provides a third option to those of Habermas and Gadamer and he compares it to the recent philosophers

2284:", argued that individuals can make many types of statements about what they judge to be true, and that the individual and everyone else knows to be true. 1363:. And this second concept survived better. This work was written in French, and does not directly discuss the Aristotelian technical theory of perception. 956:, p. 146) believed this to be close to a modern English meaning of "common sense", "the elementary mental outfit of the normal man", something like 4074:. Citing Plato on the other hand, shows the typical rejection in this period of Aristotle and scholasticism, but not classical learning in its entirety. 5598: 5172: 2269:, which has become internationally influential. One of the names Peirce used for the movement was "Critical Common-Sensism". Peirce, who wrote after 1763:

A reaction to Shaftesbury in defense of the Hobbesian approach of treating communities as driven by individual self-interest, was not long coming in

611:

as a term for the perceptual capacity (not the higher level sensory capacity), which occurred by the time of Alexander of Aphrodisias at the latest.

2791:

community" (two sub-meanings of this are good sound practical sense and general sagacity); A philosophical meaning, the "faculty of primary truths."

1788:

gives a summary of the plethora of terms used in British philosophy by the nineteenth century to describe common sense in discussions about ethics:

3859: 2093:) was a useful concept for understanding aesthetics, but he was critical of the Scottish school's appeals to ordinary widely shared common sense ( 1335:

thought. He accepted mental representations but "All sense is fancy", as Hobbes famously put it, with the only exception of extension and motion.

1292:

René Descartes is generally credited with making obsolete the notion that there was an actual faculty within the human brain that functioned as a

836:

found no connections between the anterior ventricle and the sensory nerves, leading to speculation about other parts of the brain into the 1600s.

3150: 1860:"was emptied and intellectualized by the German enlightenment". But German philosophy was becoming internationally important at this same time. 6182: 2029: 4097: 6797: 4952: 4831: 3146: 2172: 1687:

as inherently inferior to Cartesian conclusions developed from simple assumptions, an important type of wisdom was being arrogantly ignored.

601:

and Al-Farabi felt they were distinct, but later, Avicenna emphasized the link, influencing future authors including Christian philosophers.

120: 1718:, which is different from a tribal or factional sentiment, but a more general fellow feeling that is very important for larger communities: 779:. Under the influence of the great Persian philosophers Al-Farabi and Avicenna, several inner senses came to be listed. "Thomas Aquinas and 5721: 5058:

The Works of Voltaire. A Contemporary Version. A Critique and Biography by John Morley, notes by Tobias Smollett, trans. William F. Fleming

205:"Common sense" has at least two older and more specialized meanings which have influenced the modern meanings, and are still important in 3012:" (not to be confused with Aristotle's use of the term "primary qualities"). Plato is not so clear. In the equivalent passage in Plato's 1202:

Quintilian says it is better to send a boy to school than to have a private tutor for him at home; for if he is kept away from the herd (

1141:

maintained a very "oral" culture whereas in Aristotle's time rhetoric had come under heavy criticism from philosophers such as Socrates.

1641: 6606: 4747:

Enquiries Concerning the Human Understanding and Concerning the Principles of Morals by David Hume, ed. L. A. Selby-Bigge, M.A. 2nd ed.

3930:

of the Roman emperor-philosopher, Marcus Aurelius, and was possibly coined by him. Shaftesbury and others suspected it is a Stoic term.

6082: 5125: 5023: 5003: 4972: 4261: 3626: 3426: 3346: 3298:, "enables the animal to extract vital information about its environment from the form processed by the common sense and imagination." 3218: 3075: 2858: 2596: 775:

and some of the Arab writers, also called it the "inner sense". The concept of the inner senses, plural, was further developed in the

6862: 6577: 6454: 5756: 5141: 5116: 5094: 4927: 4913: 4882: 4851: 4809: 4768: 4718: 4696: 4674: 4654: 4634: 4562: 4502: 4436: 4410: 4382: 4356: 4328: 4302: 4155: 3843: 3765: 3450: 2848: 2786: 2745: 5283: 571:

Avicenna became one of the greatest medieval authorities concerning Aristotelian common sense, both in Islamic and Christian lands.

3386: 586: 5637: 1302:. But he distanced himself from the Aristotelian conception of a common sense faculty, abandoning it entirely by the time of his 1220:? (I, ii, 20). On the lowest level it means tact. In Horace the man who talks to you when you obviously don't want to talk lacks 113: 5031:

Stebbins, Robert A. Leisure's Legacy: Challenging the Common Sense View of Free Time. Basingstoke, UK: Palgrave Macmillan, 2017.

2218:"cannot be based on feeling, not even if one does not mean an individual's feeling but common moral sensibility". For Kant, the 2192:, and the more general English meaning which he associated with Reid and his followers, for which he used various terms such as 5662: 5108: 2521:, who have taken their bearings from the above-mentioned philosophical debates involving Habermas, Gadamer, the anti-Cartesian 1711: 1664:

presented new arguments for the importance of the Roman understanding of common sense, in what is now often referred to, after

1280: 1146:

almost forgotten in the Middle Ages, and eventually returning into ethical discussion in 18th-century Europe, after Descartes.

2383:

as an important concept for understanding political judgement, not aiming at any consensus, but rather at a possibility of a "

1331:

According to Hobbes man is no different from the other animals. Hobbes' philosophy constituted a more profound rupture with

519: 6717: 6002: 5252: 1343:

René Descartes is the source of the most common way of understanding the "common sense" as a widely spread type of judgement.

305:. Today, the concept of common sense, and how it should best be used, remains linked to many of the most perennial topics in 3375:

saw Aristotle's rhetorical work as having formed a continuity with his ethical and political work, all sharing a focus upon

2755:: "the basic level of practical knowledge and judgment that we all need to help us live in a reasonable and safe way". C.S. 2412:

concept in Kant, which he felt (in agreement with Lyotard) could not be relevant to politics if used in its original sense.

3946:

An Essay on the Nature and Conduct of the Passions and Affections, with Illustrations on the Moral Sense, ed. Aaron Garrett

3644:

The English Works of Thomas Hobbes of Malmesbury; Now First Collected and Edited by Sir William Molesworth, Bart., 11 vols.

3577:

Chapter: MEDITATION VI.: Of the Existence of Material Things, and of the Real Distinction Between the Mind and Body of Man.

2981: 1834:), such as found in Reid, remains normal to this day. But according to Gadamer, the civic quality implied in discussion of 6114: 6027: 5278: 5165: 2012: 1895:

Giambattista Vico. A defender of classical education in rhetoric, who analysed evidence of ancient wisdom in common sense.

1880: 42: 530:, 'sign, mark') of what the specialist senses have perceived. The common sense is therefore also where a type of 6656: 6119: 5500: 2502: 1872: 1674: 4891:

Reid, Thomas (1983), "An Inquiry into the Human Mind on the Principles of Common Sense", in Beanblosom; Lehrer (eds.),

1038:, a subject that Aristotle was the first to systematize. In rhetoric, a prudent speaker must take account of opinions ( 1019: 1011: 6651: 6557: 6467: 2942: 2623: 2514: 2295: 1683:

that the Romans understood as part of common sense. Another connected epistemological concern was that by considering

1188:

and some of the most influential Roman authors influenced by Aristotle's rhetoric and philosophy used the Latin term "

848:

Marcus Aurelius, emperor and Stoic philosopher, and an important influence upon the concept of "humanist" common sense

1660:, concerns about the inhumanity of the deductive approach of Descartes increased. With this in mind, Shaftesbury and 1339: 434: 6877: 6867: 6810: 6175: 5741: 5360: 5086: 4594:

Translated by Anthony Kenny. Descartes discusses his use of the notion of the common sense in the sixth meditation.

2570: 2546: 2320:

are commonly accepted, and serious dialogue between very different nations is essential. Some philosophers such as

70: 2695: 2553:, seeking an approach more consistent with Aristotle and Aquinas, equated this foundational common sense with the 998:

I.16), also known as a Stoic. He uses the word on its own in a list of things he learned from his adopted father.

6792: 6593: 6585: 6482: 6327: 6104: 2281: 2165: 1549: 271:, common sense came to be seen more positively as the basis for empiricist modern thinking. It was contrasted to 420: 347: 6852: 6754: 6666: 6562: 6527: 6287: 5683: 5158: 4919: 2608: 1828:

According to Gadamer, at least in French and British philosophy a moral element in appeals to common sense (or

598: 4466:, "Against Parsimony: Three Easy Ways of Complicating Some Categories of Economic Discourse." Bulletin of the 2759:, p. 146) wrote that what common sense "often means" is "the elementary mental outfit of the normal man." 2325: 2228:

Kant himself did not see himself as a relativist, and was aiming to give knowledge a more solid basis, but as

410:, especially at line 425a27. The passage is about how the animal mind converts raw sense perceptions from the 1409:

two related meanings, first the basic and widely shared ability to judge true and false, which he also calls

1278:

in the 17th century, but he also undermined it. He described this inner faculty when writing in Latin in his

632: 297:(1776) has been described as the most influential political pamphlet of the 18th century, affecting both the 6734: 6567: 6443: 6377: 6199: 5564: 5505: 5472: 3648: 2954: 2807: 2635: 2542: 2290: 293: 85: 56: 1298:. The French philosopher did not fully reject the idea of the inner senses, which he appropriated from the 344:) in order to reach many types of basic judgments. In his scheme, only humans have real reasoned thinking ( 6681: 6601: 5657: 5543: 5520: 5447: 5343: 4533: 4529: 2642: 2495: 1864: 1770:

By the late enlightenment period in the 18th century, the communal sense had become the "moral sense" or "

1581: 3565:

Chapter: MEDITATION II.: Of the Nature of the Human Mind; and that It is More Easily Known than the Body.

3057: 2534: 6782: 6759: 6739: 6621: 6492: 6432: 6168: 5771: 5766: 5746: 5548: 5261: 3618:

The Mechanisation of Aristotelianism: The Late Aristotelian Setting of Thomas Hobbes' Natural Philosophy

3276: 2948: 2677: 2617: 1624: 547: 497: 3865: 2505:

as something supposedly justified philosophically for methodological reasons (as argued for example by

2418: 1917:. Vico's initial use of the term, which was of much inspiration to Gadamer for example, appears in his 4783:

Kant's Critique of Judgement, translated with Introduction and Notes by J.H. Bernard (2nd ed. revised)

2603:

proposal of 1958 represents an early proposal to use logic for representing common-sense knowledge in

1929:, including raw perceptions of physical bodies. Hence common sense is not just a "guiding standard of 212: 6691: 6676: 6307: 5860: 5761: 5751: 5716: 5614: 5593: 5482: 2751: 2701: 2458: 2229: 2162:", and tried to give a new way to certainty through methodical logic, and an assumption of a type of 1669: 1657: 1516: 1304: 1099: 537:

The discussion was apparently intended to improve upon the account of Aristotle's friend and teacher

236: 175: 2170:

knowledge. He was also not in agreement with Reid and the Scottish school, who he criticized in his

6769: 6764: 6744: 6646: 6631: 6626: 6427: 6057: 5830: 5619: 5574: 5538: 5490: 5462: 4463: 4116: 3246: 2813: 2683: 2659: 2321: 1543: 1534: 1489: 1417: 977: 298: 257: 191: 4345:"Gadamer's Rhetorical Conception of Hermeneutics as the key to developing a Critical Hermeneutics" 2498:, and mathematical economics has now come to be an influential tool of political decision making. 2048:

Despite the criticism, the influence of the Scottish school was notable for example upon American

1937:". The imagination or fantasy, which under traditional Aristotelianism was often equated with the 1274:

One of the last notable philosophers to accept something like the Aristotelian "common sense" was

243:(common sense) intellectual capacities and experiences of the whole social body." This began with 6422: 6212: 6137: 6047: 5874: 5797: 5583: 5528: 5467: 5430: 5331: 5205: 4995:

Species Intelligibilis: From Perception to Knowledge. I. Classical roots and medieval discussions

3372: 2960: 2604: 2470: 2454: 1984: 1934: 1764: 1679: 1665: 1530: 1456: 1332: 1152: 829: 794: 767: 2898: 2800:

See the body of this article concerning (for example) Descartes, Hobbes, Adam Smith, and so on.

2362: 1381:

in various European languages (including Latin, even though Descartes himself did not translate

2056:. The influence has been particularly important concerning the epistemological importance of a 6882: 6872: 6824: 6671: 6252: 6149: 6109: 6037: 6022: 5997: 5820: 5810: 5452: 5395: 5301: 5240: 5137: 5112: 5090: 5019: 4999: 4968: 4948: 4923: 4878: 4847: 4827: 4805: 4764: 4714: 4692: 4670: 4650: 4630: 4558: 4498: 4432: 4406: 4378: 4372: 4352: 4324: 4298: 4257: 4151: 3839: 3833: 3761: 3717: 3622: 3422: 3342: 3214: 3071: 3065: 3009: 2854: 2612: 2566: 2550: 2518: 1661: 1599: 1570: 1261: 542: 383: 302: 268: 244: 75: 4819: 4145: 3753: 3616: 2545:. This was similar to the approach of Thomas Reid, who for example was a direct influence on 976:), but he only found one clear case of a Latin text showing this apparent meaning, a text by 366:

writes that "In different ways the philosophers of medieval Latin and Arabic tradition, from

6749: 6701: 6636: 6522: 6387: 6362: 6322: 6237: 5992: 5850: 5693: 5533: 5365: 5326: 5320: 5221: 4909: 4216:, pp. 32–34). Note: The source makes it clear that "English" includes Scottish authors. 2689: 2671: 2462: 2432: 2402: 2215: 2070: 1695: 1605: 1477: 1181: 933: 833: 798: 647: 414: 282: 31: 1784:, which was not so much a public spirit as such, but a kind of extension of self-interest. 325: 6857: 6641: 6507: 6502: 6397: 6352: 6232: 6062: 5958: 5736: 5731: 5726: 5629: 5588: 5457: 5348: 5181: 4532:

edition of 1986 used the 1936 translation of W.S Hett, and the standardised Greek text of

3043: 2506: 2491: 2397: 2086: 1908: 1904: 1771: 1707: 1615: 1526: 1473: 1433:); and second, wisdom, the perfected version of the first. The Latin term Descartes uses, 1313: 989: 407: 392: 379: 314: 2680: – Branch of artificial intelligence aiming to create AI systems with "common sense" 1172:, but also humane conduct, good breeding, refined manners, and so on. Apart from Cicero, 1080:), which is a term he used for self-evident logical axioms, but with other terms such as 472:(such as movement) people have a sense — a "common sense" or sense of the common things ( 1875:, who appealed to Enlightenment figures in his critique of the Cartesian rationalism of 1257: 6836: 6417: 6412: 6402: 6312: 6277: 6267: 6242: 6217: 6207: 6052: 6032: 5987: 5963: 5840: 5495: 5227: 2886:" sometimes translated as "good sense". The opening lines in English translation read: 2749:: "sound and prudent judgment based on a simple perception of the situation or facts"; 2707: 2646: 2538: 2474: 2352: 2285: 2270: 2157: 1785: 1270:, seated in the pineal gland inside the brain, and from there to the immaterial spirit. 1138: 780: 575:

The passage is difficult to interpret and there is little consensus about the details.

182:

effect both approvingly and disapprovingly. On the one hand it has been a standard for

4778: 4728: 4588:

Descartes, Rene (1970), "Letter to Mersenne, 21 April 1941", in Kenny, Anthony (ed.),

2446:

A recent commentator on Vico, John D. Schaeffer has argued that Gadamer's approach to

1002:

felt it represented the Stoic Greek original, which gave the special Roman meaning of

6846: 6532: 6472: 6437: 6372: 6347: 6342: 6302: 6272: 6042: 5953: 5945: 5835: 5776: 5415: 5410: 5130: 4874:

Outward, Visible Propriety: Stoic Philosophy and Eighteenth-century British Rhetorics

4820:"The distinction between primary and secondary qualities in ancient Greek philosophy" 3941: 3639: 2662: – Logical fallacy in which a thesis is deemed correct on the basis of tradition 2522: 2466: 2341: 2103: 1575: 1566: 1485: 1299: 1024:; how generally Passion was by those Philosophers brought under the Head of Opinion". 973: 531: 5053: 4745: 3966: 3942:"section i: A general Account of our several Senses and Desires, Selfish or Publick" 1891: 6547: 6392: 6262: 6247: 6191: 6099: 5825: 5370: 5295: 4536:. The more recent translation by Joe Sachs (see below) attempts to be more literal. 3001: 2940:

There are other places in the works of Aristotle uses the same two words together:

2801: 2665: 2600: 2439: 2262: 1591: 1539: 1285: 1169: 957: 658: 306: 288: 276: 199: 38: 1846:

was understood as a purely theoretical judgment, parallel to moral consciousness (

564:, which is something like a sense, and something like thinking, but not rational. 5013: 4993: 4962: 4872: 4841: 4797: 4756: 4706: 4684: 4664: 4644: 4624: 4550: 4492: 4426: 4398: 4344: 4318: 4292: 4251: 3410: 3336: 2710: – Aggregate of individual attitudes or beliefs held by the adult population 2015:

formed, whose basic principle was enunciated by its founder and greatest figure,

1480:

dynasties, both seeking to centralize their power in a modern way, responding to

923:—something, at least in Aristotle, that would not be present in "lower" animals. 6696: 6552: 6542: 6487: 6462: 6407: 6382: 6367: 6337: 6317: 6292: 6222: 5975: 5815: 5805: 5510: 5307: 5273: 4522: 4071: 4063: 3724:, who also notes that according to Gilson, Descartes himself always referred to 2713: 2565:

of Aquinas. In the twentieth century, this debate is especially associated with

2510: 2277: 2016: 1992: 1979: 1970: 1966: 1778:, the latter writing in plural of the "moral sentiments" with the key one being 1481: 1399:, p. 2) writes that "Descartes is the source of the most common meaning of 1195: 1052:) that are widely held. Aristotle referred to such commonly held beliefs not as 994: 865: 802: 784: 776: 666: 580: 567: 375: 272: 248: 232: 17: 5083:

The Claims of Common Sense: Moore, Wittgenstein, Keynes and the Social Sciences

3032:

are in other words one Platonic-Aristotelian version of what are today called "

2139:

sense , i.e. of a faculty of judgement, which in its reflection takes account (

844: 6831: 6706: 6686: 6537: 6512: 6477: 6332: 6297: 6282: 6257: 6227: 5931: 5897: 5267: 5200: 4399:"Paul Ricoeur's and Hans-Georg Gadamer's diverging reflections on recognition" 3033: 3005: 2415:

Gadamer came into direct debate with his contemporary Habermas, the so-called

2329: 2317: 2266: 2243: 2113: 2049: 2036: 1847: 1775: 1619: 1587: 1562: 1173: 1111: 750: 252: 228: 206: 183: 101: 1347:

But Descartes used two different terms in his work, not only the Latin term "

6661: 6092: 5909: 5887: 5845: 5711: 5706: 5701: 5652: 5642: 5405: 5383: 5354: 5246: 5195: 4173: 3378: 2487: 2316:

model for political, ethical and legal discussion in a world where forms of

2298: 1974: 1930: 1926: 1922: 1555: 1464: 1275: 1177: 1163: 949: 821: 812: 772: 411: 367: 329: 224: 195: 3411:"Gadamer's dialogical imperative: Linking Socratic dialogue to Aristotle's 2837:, p. 117): "today the Anglo-Saxon concept prevails almost everywhere". 2393:

in real politics would mean imposture by an empowered faction upon others.

1995:, both of which apparently developed without any awareness of Vico's work. 1792:

Another man comes and alters the phrase: leaving out moral, and putting in

805:, argued for five internal senses: the common sense, imagination, fantasy, 2812:

was an influential publishing success during the period leading up to the

6517: 5904: 5892: 5882: 5855: 5647: 5400: 4067: 3407:), and a connection to what Vico saw in the concept of common sense. See 1780: 1595: 1035: 402: 371: 179: 2549:. This meant basing knowledge upon something uncertain, and irrational. 2490:. The axiom that communities can be usefully modeled as a collection of 2236:

Once we begin to question whether there is a common faculty of taste (a

558:

moved the act of perception out of the rational thinking soul into this

209:. The original historical meaning is the capability of the animal soul ( 6497: 5980: 5968: 5439: 5313: 5257: 4982: 2384: 2053: 2011:

Contemporary with Hume, but critical of Hume's scepticism, a so-called

2003: 1962: 1958: 1876: 1699: 1653: 1469: 5067:

Experience, Evidence, and Sense: The Hidden Cultural Legacy of English

4798:"Common Sense between Bacon and Vico: Scepticism in England and Italy" 3109:

185a–c uses the question of how to judge if sound or colour are salty.

1403:

today: practical judgment". Gilson noted that Descartes actually gave

247:'s criticism of it, and what came to be known as the dispute between " 6611: 5337: 3376: 3280:

IV, but also refers to other passages in the corpus. See footnote 28.

3047: 3037: 3027: 2987: 2902: 2554: 1938: 1900: 1868: 1703: 1322: 1317: 1244: 1238: 1232: 1185: 1130: 1116: 1104: 1083: 1081: 1053: 1045: 983: 967: 943: 927: 918: 912: 900: 888: 882: 870: 859: 816: 722: 716: 707: 688: 682: 676: 670: 662: 652: 638: 622: 615: 606: 592: 552: 491: 485: 479: 473: 467: 452: 446: 440: 426: 353: 339: 310: 218: 160: 5038:, trans. Elio Gianturco. Ithaca, NY: Cornell University Press, 1990. 4403:

Gadamer and Ricoeur: Critical Horizons for Contemporary Hermeneutics

4349:

Gadamer and Ricoeur: Critical Horizons for Contemporary Hermeneutics

4278:"Phenomenal Conservatism | Internet Encyclopedia of Philosophy" 4253:

Beyond Objectivism and Relativism: Science, Hermeneutics, and Praxis

2668: – Axioms under the epistemological view called foundationalism 2377:

as a standard for real political judgement. Lyotard also saw Kant's

1459:

who only used it in the second sense. Descartes was being original.

362:

The origin of the term "common sense" is in the works of Aristotle.

313:, with special focus often directed at the philosophy of the modern 4277: 4187: 2028:

Thomas Reid was a successor to Francis Hutcheson and Adam Smith as

1825:(healthy understanding) are the terms for everyday "common sense". 1264:' illustration of perception. Sensations from the senses travel to 6711: 6357: 6087: 5389: 5376: 5289: 5234: 5150: 4824:

Primary and Secondary Qualities: The Historical and Ongoing Debate

2894: 2890: 2634:

project attempts to provide a basis of common-sense knowledge for

2611:

to derive answers to questions expressed in logical form. Compare

2387:" in "dis-sensus". Lyotard claimed that any attempt to impose any 2069: 2035:

Reid was criticised, partly for his critique of Hume, by Kant and

2002: 1989: 1954: 1890: 1851: 1640: 1338: 1256: 936:, a Greek philosophy, influenced by Aristotle, and influential in 843: 826: 754: 640: 566: 538: 324: 187: 4867:

Oettinger, M. Friedrich Christoph. 1861. Cited in Gadamer (1989).

1168:. This was a term that could be used by Romans to imply not only 765:

sense, apparently a metaphor developed from a section of Plato's

37:

For the American Revolutionary War pamphlet by Thomas Paine, see

4663:

Heller-Roazen, Daniel (2008), Nichols; Kablitz; Calhoun (eds.),

4374:

Theology After Ricoeur: New Directions in Hermeneutical Theology

3049: 2579: 2024:

and what is manifestly contrary to them, is what we call absurd.

1047: 937: 621: 6164: 6160: 5154: 1883:, who were the most important German philosophers before Kant. 4612:, 2nd rev. ed., trans. Joel Weinsheimer and Donald G. Marshall 2996:

425a16, just before the famous mention of "common sense".) As

2631: 551:. But Plato's dialogue presented an argument that recognising 4964:

Sensus Communis: Vico, Rhetoric, and the Limits of Relativism

3921: 3445: 3384: 3093:

line 425a47, just after the famous mention of "common sense".

3055: 2979: 2692: – Quality of being surprising and contrary to intuition 1755: 1089: 1059: 1039: 1017: 1009: 906: 728: 630: 584: 458: 432: 418: 345: 333: 210: 153: 4086:, I.ii "Elements" (§§141-146) and I.iv "Method" (§§347-350). 3965:

Chapter II, "OF PRINCIPLES ADVERSE TO THAT OF UTILITY", in "

1614:

the idea of "common sensibles" that are perceived. But then

4066:, during this period citation of Tacitus is referred to as 3967:

An Introduction to the Principles of Morals and Legislation

3447:ἀνάγκη διὰ τῶν κοινῶν ποιεῖσθαι τὰς πίστεις καὶ τοὺς λόγους 2992:), and number is perceived by perceiving a lack of unity. ( 2062:

for any possibility of rational discussion between people.

2007:

Thomas Reid, founder of the Scottish school of Common Sense

525: 507: 466:

In this passage, Aristotle explained that concerning these

3292:, p. 10). The "cogitative" or "estimative" capacity, 1692:

Sensus Communis: An Essay on the Freedom of Wit and Humour

819:, in the 1600s, the inner senses had been standardized to 614:

Compared to Plato, Aristotle's understanding of the soul (

4070:, and was often a veiled way of showing the influence of 2686: – Ideas generally accepted by experts or the public 2265:, the founder of the philosophical movement now known as 1648:, a proponent of a Roman-inspired concept of common sense 2294:, which he claims to accord with common sense by way of 1722:

A publick Spirit can come only from a social Feeling or

1243:(intellect) and reason, which perceives another type of 700:

used for perception and imagination in animals, and the

255:". In the opening line of one of his most famous books, 4981:

Cooper, Anthony Ashley (2001), den Uyl, Douglas (ed.),

2533:

Among Catholic theologians, writers such as theologian

1911:. Vico united the Roman and Greek meanings of the term 1538:

nature and common sense". Descartes and the Cartesian "

1237:, and which animals also have; and, on the other hand, 4401:, in Mootz III, Francis J.; Taylor, George H. (eds.), 4347:, in Mootz III, Francis J.; Taylor, George H. (eds.), 4062:

As remarked by several commentators such as Croce and

1726:

with Human Kind. Now there are none so far from being

706:

or apprehendable forms used in the human intellect or

620:) has an extra level of complexity in the form of the 6808: 4494:

Art and Intellect in the Philosophy of Etienne Gilson

4172:. Key German terms are added in square brackets. See 2371:, were criticised by Lyotard for their use of Kant's 1813:

are used for this feeling of human solidarity, while

1542:", rejected reliance upon experience, the senses and 5105:

Common Sense: Its History, Method, and Applicability

2716: – Informal understanding of acceptable conduct 2180:

Kant used different words to refer to his aesthetic

1750:. And thus Morality and good Government go together. 6727: 6576: 6453: 6198: 6075: 6015: 5944: 5924: 5873: 5796: 5789: 5692: 5676: 5628: 5607: 5573: 5557: 5519: 5481: 5438: 5429: 5214: 5188: 4551:"Sensus Communis in the works of M. Tullius Cicero" 2309:In twentieth century philosophy the concept of the 1742:, nor consider themselves as subject to any law of 894: 876: 783:recognized four internal senses: the common sense, 517: 501: 186:, good sense, and source of scientific and logical 5668:On Youth, Old Age, Life and Death, and Respiration 5129: 3835:The Concept of Humanity in an Age of Globalization 3419:Gadamer's Hermeneutics and the Art of Conversation 3274:, Part II, chapter 3, which concerns a passage in 2732: 2232:remarks, reviewing this same critique of Gadamer: 4984:Characteristicks of Men, Manners, Opinions, Times 3213:, Great Books of the Islamic World, p. 389, 1137:, p. 112) has proposed for example that the 4802:Common Sense: The Foundations for Social Science 4761:Common Sense: The Foundations for Social Science 4711:Common Sense: The Foundations for Social Science 4689:Common Sense: The Foundations for Social Science 4555:Common Sense: The Foundations for Social Science 3363:, volume I, part III, section I, first footnote. 2365:, who took a similar position concerning Kant's 2276:Another example still influential today is from 2225:conditions such as attractiveness and emotion". 1594:, in their critique of metaphysics, and in 1733 4542:The World of the Imagination: Sum and Substance 4294:Dissensus Communis: Between Ethics and Politics 3633: 2887: 2575: 2234: 2118: 2021: 1790: 1720: 1629: 1494: 1329: 1290: 1200: 445:) is a term opposed to specific or particular ( 4779:"§ 40.: Of Taste as a kind of sensus communis" 4428:Paul Ricoeur: The Promise and Risk of Politics 3597: 3595: 3310:, p. 11). See below concerning Descartes. 2361:and thoughtfulness generally. Arendt and also 1646:Anthony Ashley-Cooper, 3rd Earl of Shaftesbury 1000:Anthony Ashley Cooper, 3rd Earl of Shaftesbury 358:), which takes them beyond their common sense. 6176: 5166: 4757:"Enlightenment and the decay of common sense" 4626:Thomist Realism and the Critique of Knowledge 3779: 3687: 3681: 3526: 3490: 3318: 3316: 3193: 2916: 2280:, several of whose essays, such as the 1925 " 1760:or Sensus Communis by some of the Antients". 1231:sense perception which both use the sensible 363: 121: 27:Sound practical judgement in everyday matters 8: 4377:, Westminster John Knox Press, p. 149, 3725: 3711: 3705: 3699: 3693: 3550: 2881: 2698: – Cognitive bias about one's own skill 2416: 2205: 2199: 2193: 2187: 2155: 2094: 1946:In its mature version, Vico's conception of 1829: 1820: 1814: 1808: 1802: 1603: 1558:in the human mind—a controversial proposal. 1410: 1404: 1393:, but treated them as two separate things). 1382: 1370: 1364: 1354: 1142: 280: 262: 168: 3838:, Vandenhoeck & Ruprecht, p. 131, 3737: 3731: 3710:, used by Kant and others. French also has 3392: 3293: 2704: – Topic in linguistics and philosophy 2560: 2447: 2424: 2407: 2388: 2378: 2372: 2366: 2356: 2345: 2333: 2310: 2288:has advocated an epistemic theory he calls 2237: 2219: 2181: 2163: 2140: 2130: 2124: 2107: 2075: 2057: 2040: 1947: 1912: 1863:Gadamer notes one less-known exception—the 1855: 1841: 1835: 1547: 1520: 1440: 1434: 1416: 1388: 1376: 1348: 1293: 1265: 1221: 1215: 1209: 1203: 1189: 1161: 1121: 1065: 1029: 1003: 961: 853: 806: 788: 734: 701: 695: 559: 451:). The Greek for these common sensibles is 400: 190:. On the other hand it has been equated to 146: 6183: 6169: 6161: 6012: 5941: 5921: 5870: 5793: 5435: 5173: 5159: 5151: 4150:, Cambridge University Press, p. 85, 3791: 3721: 3129: 3127: 3000:explains, Aristotle is talking about what 2834: 2830: 2494:is a central assumption in much of modern 484:) sense perception for movement and other 178:the term "common sense" has been used for 128: 114: 47: 4846:, Cambridge: Cambridge University Press, 4450: 4201: 4131: 4050: 4038: 3802: 3754:"Première Partie; Commentaire Historique" 3677: 3601: 3574: 3562: 3433: 2873: 2826: 2674: – Statement widely known to be true 2481:"Moral sense" as opposed to "rationality" 2186:, for which he used Latin or else German 1396: 1134: 988:is found only in the work of the emperor 899:, 'common mind/thought/reason'), 864:, which came to be recovered by Medieval 490:, because then we would not perceive the 5046:(3rd ed.), Cornell University Press 4486: 4484: 3307: 3289: 3271: 3259: 3233: 3176: 3165: 3036:", although Aristotle distinguishes the 2965: 2928: 1511:Epistemology: versus claims of certainty 858:" is the Latin translation of the Greek 602: 576: 6815: 4237: 4225: 4213: 4026: 4014: 4002: 3990: 3978: 3896: 3815: 3813: 3811: 3204: 3202: 3189: 3187: 3185: 3161: 3159: 3064:Anagnostopoulos, Georgios, ed. (2013), 2773: 2725: 2473:, and the recent theorist of rhetoric, 2106:developed a new variant of the idea of 1899:Vico, who taught classical rhetoric in 1598:"introduced him as the "father" of the 715:Aristotle also occasionally called the 93: 62: 55: 4877:, University of South Carolina Press, 4147:The Cambridge companion to Thomas Reid 3908: 3819: 3665: 3514: 3502: 3464: 3360: 3338:Prolepsis and Ennoia in the Early Stoa 3322: 2769: 2767: 2765: 2305:Ethics: what the community would think 2242:), we are easily led down the path to 2030:Professor of Moral Philosophy, Glasgow 1627:. Concerning such sceptics, he wrote: 1561:In contrast to the rationalists, the " 952:(III.vi.8), a Stoic philosopher. C.S. 881:, 'common, shared'); not only 5060:, vol. IV, New York: E.R. DuMont 4468:American Academy of Arts and Sciences 3586: 3538: 3133: 3118: 2756: 2559:of Aristotle, that correspond to the 2173:Prolegomena to Any Future Metaphysics 953: 7: 5722:On Melissus, Xenophanes, and Gorgias 5044:The New Science of Giambattista Vico 4291:van Haute; Birmingham, eds. (1995), 4256:, University of Pennsylvania Press, 4169: 4083: 3884: 3042:perceived by common sense, from the 2853:. : Harvard Univ Press. p. 23. 2351:example in the case of someone like 1656:had applied Cartesian approaches to 793:, and memory. Avicenna, followed by 2997: 2897:, which is properly what is called 2332:" condition as one where there is " 1999:Thomas Reid and the Scottish school 513: 6083:Transmission of the Greek Classics 4669:, Johns Hopkins University Press, 1525:linking them). Cartesians such as 1129:Whether the Latin writers such as 25: 5757:The Situations and Names of Winds 5048:. Translated by Bergin and Fisch. 4915:Common Sense: A Political History 4800:, in van Holthoon; Olson (eds.), 4759:, in van Holthoon; Olson (eds.), 4709:, in van Holthoon; Olson (eds.), 4687:, in van Holthoon; Olson (eds.), 4553:, in van Holthoon; Olson (eds.), 3887:Chapter: ESSAY XVIII: THE SCEPTIC 2850:Common Sense: A Political History 2787:Shorter Oxford English Dictionary 2746:Merriam-Webster Online Dictionary 1506:The Enlightenment after Descartes 1455:), derives from the Stoic author 6830: 6818: 6143: 6133: 6132: 5036:On the Study Methods of our Time 4604:. Translated by Stephen H. Voss. 4590:Descartes: Philosophical Letters 4497:, University of Missouri Press, 4144:Cuneo; Woudenberg, eds. (2004), 3911:, Volume I, Part III, section 1. 3417:, in Wierciński, Andrzej (ed.), 2513:, both members of the so-called 1919:On the Study Methods of our Time 1103:for example Aristotle mentions " 757:, and Al-Farabi, calling it the 5663:On Length and Shortness of Life 4804:, University Press of America, 4763:, University Press of America, 4713:, University Press of America, 4691:, University Press of America, 4557:, University Press of America, 4491:Aran Murphy, Francesca (2004), 2880:. Note: The term in French is " 2733:van Holthoorn & Olson (1987 2355:, which consisted in a lack of 2121:The common Understanding of men 2099:) as a basis of real knowledge. 2013:Scottish school of Common Sense 1867:, inspired by the 18th century 1281:Meditations on first philosophy 6607:Analytic–synthetic distinction 5253:Correspondence theory of truth 5128:; Lifschitz, Vladimir (1990), 4685:"The common sense of Rousseau" 4666:Rethinking the Medieval Senses 4471: 4317:Benjamin, Andrew, ed. (1992), 3211:Al-Farabi on the Perfect State 2135:we must include the Idea of a 1690:The Earl's seminal 1709 essay 1565:" took their orientation from 1208:) how will he ever learn that 1194:" in a range of such ways. As 811:, and memory." By the time of 478:) — and there is no specific ( 1: 5599:Constitution of the Athenians 4860:Moore, George Edward (1925), 4705:van Holthoorn; Olson (1987), 4646:Aristotle on the Common Sense 4577:, Washington: M. Walter Dunne 4351:, A&C Black, p. 84, 2150:ordinary acts of cognition". 1034:and Aristotle's Greek was in 43:Common sense (disambiguation) 5501:On Generation and Corruption 4987:, Indianapolis: Liberty Fund 4822:, in Nolan, Lawrence (ed.), 4733:, Indianapolis: Liberty Fund 4608:Gadamer, Hans-Georg (1989), 4425:Dauenhauer, Bernard (1998), 3948:, Indianapolis: Liberty Fund 3832:Zhang, Longxi (2011-12-07), 3377: 3048: 3038: 3028: 3026:These "common sensibles" or 2988: 2555: 2503:methodological individualism 2074:Immanuel Kant proposed that 1939: 1933:" but also "the standard of 1873:Friedrich Christoph Oetinger 1738:, as they who scarcely know 1675:methodological individualism 1353:", but also the French term 1323: 1245: 1239: 1233: 1105: 1082: 1054: 1046: 984: 968: 944: 928: 919: 913: 901: 889: 883: 871: 860: 832:of the brain. The anatomist 723: 717: 708: 689: 683: 677: 671: 653: 639: 623: 616: 607: 593: 553: 526: 508: 492: 486: 480: 474: 468: 453: 447: 441: 427: 354: 340: 219: 161: 6652:Internalism and externalism 5042:Vico, Giambattista (1968), 4871:Peters Agnew, Lois (2008), 4649:, Oxford University Press, 4250:Bernstein, Richard (1983), 3940:Hutcheson, Francis (2002), 3105:column 427a. Plato, in his 2943:De memoria et reminiscentia 2624:characteristica universalis 2515:Chicago school of economics 2492:self-interested individuals 2396:In a parallel development, 1714:was what came to be called 1375:gave a new way of defining 1150:in a manuscript on Plato's 1028:Another link between Latin 721:(or one version of it) the 6899: 5742:On Marvellous Things Heard 5361:Potentiality and actuality 5087:Cambridge University Press 4944:On Memory and Recollection 4544:, Rowman & Littlefield 4431:, Rowman and Littlefield, 3920:Although Greek, this term 3615:Leijenhorst, Cees (2002), 3446: 3385: 3056: 2980: 2847:Rosenfeld, Sophia (2014). 2571:Reginald Garrigou-Lagrange 2344:adapted Kant's concept of 2324:indeed take the lead from 1969:, improving upon Grotius, 1774:" referred to by Hume and 1756: 1359:, with which he opens his 1126:" in the Latin of Cicero. 1090: 1060: 1040: 1018: 1010: 966:could be a translation of 907: 895: 877: 729: 631: 585: 518: 502: 459: 433: 419: 346: 334: 211: 154: 71:Collaborative intelligence 36: 29: 6778: 6483:Evolutionary epistemology 6128: 6105:Commentaries on Aristotle 5069:, Oxford University Press 5065:Wierzbicka, Anna (2010), 4967:, Duke University Press, 4862:A defense of common sense 4750:, Oxford: Clarendon Press 4592:, Oxford University Press 4134:, p. 3, and Gadamer. 3701:gesunder Menschenverstand 3070:, John Wiley & Sons, 2282:A Defence of Common Sense 2141: 1842: 978:Phaedrus the fable writer 887:, but also such terms as 6863:Concepts in epistemology 6755:Philosophy of perception 6558:Representational realism 6528:Naturalized epistemology 5132:Formalizing Common Sense 4920:Harvard University Press 4643:Gregorić, Pavel (2007), 4623:Gilson, Etienne (1939), 4598:Descartes, Rene (1989), 4571:Descartes, Réné (1901), 3752:Gilson, Etienne (1925), 3209:Walzer, Richard (1998), 3067:A Companion to Aristotle 2609:automated theorem prover 2195:gemeinen Menscheverstand 2066:Kant: In aesthetic taste 1988:, as well as much later 1106:koinōn tàs písteis 599:Alexander of Aphrodisias 30:Not to be confused with 6735:Outline of epistemology 6568:Transcendental idealism 5473:Sophistical Refutations 5103:Ledwig, Marion (2007), 4818:Lee, Mi-Kyoung (2011), 4777:Kant, Immanuel (1914), 4109:Chicago-Kent Law Review 4102:and forensic eloquence" 3922: 2636:artificial-intelligence 2543:Jean-Marie de Lamennais 2291:phenomenal conservatism 2251:Contemporary philosophy 1652:Once Thomas Hobbes and 1312:Contemporaries such as 917:, all of which involve 399:The best-known case is 86:Intelligence assessment 57:Collective intelligence 6682:Problem of other minds 5658:On Divination in Sleep 5344:Horror vacui (physics) 4534:August Immanuel Bekker 4530:Loeb Classical Library 4204:, p. 312, note 2. 3758:Discours de la méthode 3738: 3732: 3726: 3712: 3706: 3700: 3694: 3688: 3682: 3656: 3421:, LIT Verlag Münster, 3294: 2907: 2882: 2643:Open Mind Common Sense 2584: 2561: 2496:mathematical economics 2448: 2425: 2417: 2408: 2389: 2379: 2373: 2367: 2357: 2346: 2334: 2311: 2248: 2238: 2220: 2206: 2200: 2194: 2188: 2182: 2164: 2156: 2147: 2131: 2125: 2108: 2100: 2095: 2090: 2076: 2058: 2041: 2026: 2008: 1948: 1913: 1896: 1856: 1836: 1830: 1821: 1815: 1809: 1803: 1798: 1752: 1649: 1634: 1604: 1548: 1521: 1499: 1435: 1411: 1405: 1389: 1383: 1377: 1371: 1365: 1355: 1349: 1344: 1337: 1310: 1294: 1271: 1266: 1228: 1222: 1216: 1210: 1204: 1190: 1162: 1122: 1030: 1004: 972:, (for example in the 962: 854: 849: 807: 789: 703:species intelligibilis 702: 696: 572: 560: 401: 359: 291:'s polemical pamphlet 281: 279:, associated with the 263: 169: 147: 41:. For other uses, see 6760:Philosophy of science 6740:Faith and rationality 6622:Descriptive knowledge 6493:Feminist epistemology 6433:Nicholas Wolterstorff 6150:Philosophy portal 5772:Rhetoric to Alexander 5081:Coates, John (1996), 5012:Spruit, Leen (1995), 4992:Spruit, Leen (1994), 4840:Lewis, C. S. (1967), 4683:van Holthoon (1987), 4614:, New York: Continuum 4397:Vessey (2011-06-16), 4098:"Vico's principle of 3640:"II.: of imagination" 3621:, Brill, p. 83, 3409:Arthos, John (2011), 3341:, Walter de Gruyter, 3335:Dyson, Henry (2009), 3277:De Partibus Animalium 3046:or ideas seen by the 2949:De Partibus Animalium 2696:Dunning–Kruger effect 2678:Commonsense reasoning 2618:calculus ratiocinator 2562:communes conceptiones 2509:and more recently by 2326:Jean-François Lyotard 2073: 2006: 1894: 1734:, or sharers in this 1644: 1342: 1260: 847: 744:'first of the senses' 570: 328: 6692:Procedural knowledge 6677:Problem of induction 5861:Andronicus of Rhodes 5762:On Virtues and Vices 5717:On Indivisible Lines 5638:Sense and Sensibilia 5608:Rhetoric and poetics 5421:Mathematical realism 5034:Vico, Giambattista. 4947:, Green Lion Press, 4744:Hume, David (1902), 4727:Hume, David (1987), 4600:Passions of the Soul 4371:Stiver, Dan (2001), 4343:Mootz (2011-06-16), 3668:, pp. 403–404). 2752:Cambridge Dictionary 2702:Pre-theoretic belief 2459:Richard J. Bernstein 2230:Richard J. Bernstein 1961:, Francis Bacon and 1724:Sense of Partnership 1658:political philosophy 1573:", presented in his 1305:Passions of the Soul 657:identifies the true 364:Heller-Roazen (2008) 237:Western civilisation 176:Age of Enlightenment 6770:Virtue epistemology 6765:Social epistemology 6745:Formal epistemology 6632:Epistemic injustice 6627:Exploratory thought 6428:Ludwig Wittgenstein 5831:Strato of Lampsacus 5463:Posterior Analytics 5215:Ideas and interests 5136:, Intellect Books, 4936:Sachs, Joe (2001), 4901:, New York: Hackett 4796:van Kessel (1987), 4785:, London: Macmillan 4540:Brann, Eva (1991), 4464:Albert O. Hirschman 4115:(3), archived from 3780:Heller-Roazen (2008 3551:van Holthoon (1987) 3527:Heller-Roazen (2008 3491:Heller-Roazen (2008 3247:Posterior Analytics 3194:Heller-Roazen (2008 3062:). See for example 2917:Heller-Roazen (2008 2878:Discourse on Method 2814:American Revolution 2684:Conventional wisdom 2660:Appeal to tradition 1865:Württemberg pietism 1544:inductive reasoning 1535:Nicolas Malebranche 1490:Counter-Reformation 1361:Discourse on Method 1143:Peters Agnew (2008) 948:is a term found in 581:imaginative faculty 408:Book III, chapter 1 258:Discourse on Method 229:sensory perceptions 192:conventional wisdom 94:Background concepts 51:Part of a series on 6423:Timothy Williamson 6213:Augustine of Hippo 5875:Islamic Golden Age 5798:Peripatetic school 5584:Nicomachean Ethics 5279:Future contingents 4961:Schaeffer (1990), 4629:, Ignatius Press, 4186:Burnham, Douglas, 3899:, pp. 19–26). 3505:, pp. 91–92). 3402:'practical wisdom' 3373:Hans-Georg Gadamer 2961:Historia Animalium 2804:'s pamphlet named 2605:mathematical logic 2471:Alasdair MacIntyre 2455:Socratic dialectic 2335:dissensus communis 2328:and refer to the " 2101: 2009: 1985:Spirit of the Laws 1935:practical judgment 1897: 1854:." The concept of 1765:Bernard Mandeville 1680:sense of community 1666:Hans-Georg Gadamer 1650: 1637:Ethics: "humanist" 1625:extreme skepticism 1531:Geraud de Cordemoy 1345: 1272: 850: 795:Robert Grosseteste 724:prôton aisthētikón 697:species sensibilis 573: 496:at all, except by 360: 303:French revolutions 275:, which was, like 6878:German philosophy 6868:Consensus reality 6806: 6805: 6672:Privileged access 6308:Søren Kierkegaard 6158: 6157: 6110:Metabasis paradox 6071: 6070: 6011: 6010: 5998:Pietro Pomponazzi 5940: 5939: 5920: 5919: 5869: 5868: 5821:Eudemus of Rhodes 5811:Clearchus of Soli 5785: 5784: 5453:On Interpretation 5396:Temporal finitism 5284:Genus–differentia 5241:Category of being 5052:Voltaire (1901), 4954:978-1-888009-17-0 4910:Rosenfeld, Sophia 4833:978-0-19-955615-1 4405:, A&C Black, 4228:, pp. 34–41) 4189:Kant's Aesthetics 4029:, pp. 27–30) 3993:, pp. 25–27) 3792:van Kessel (1987) 3722:Wierzbicka (2010) 3695:gemeiner Verstand 3010:primary qualities 2831:Wierzbicka (2010) 2551:Matteo Liberatore 2547:Théodore Jouffroy 2529:Catholic theology 2519:Deirdre McCloskey 2419:Hermeneutikstreit 2207:gemeinen Verstand 2201:gesunden Verstand 2096:gesunden Verstand 1887:Giambattista Vico 1822:gesunder Verstand 1819:(good sense) and 1712:Francis Hutcheson 1685:common good sense 1662:Giambattista Vico 1600:scientific method 1571:idols of the mind 1075:'common opinions' 1016:, and the vulgar 761:of the senses or 730:πρῶτον αἰσθητῐκόν 645:) as well as the 543:Socratic dialogue 415:sense perceptions 138: 137: 76:Collective wisdom 16:(Redirected from 6890: 6835: 6834: 6823: 6822: 6821: 6814: 6750:Metaepistemology 6728:Related articles 6702:Regress argument 6637:Epistemic virtue 6388:Bertrand Russell 6363:Duncan Pritchard 6323:Hilary Kornblith 6238:Laurence BonJour 6185: 6178: 6171: 6162: 6148: 6147: 6146: 6136: 6135: 6013: 5993:Jacopo Zabarella 5942: 5922: 5871: 5851:Diodorus of Tyre 5794: 5436: 5366:Substance theory 5327:Moderate realism 5321:Minima naturalia 5222:Active intellect 5175: 5168: 5161: 5152: 5146: 5135: 5121: 5099: 5070: 5061: 5047: 5028: 5008: 4988: 4977: 4957: 4932: 4903: 4887: 4864: 4856: 4843:Studies in words 4836: 4814: 4792: 4791: 4790: 4773: 4755:Hundert (1987), 4751: 4740: 4739: 4738: 4723: 4701: 4679: 4659: 4639: 4616: 4610:Truth and Method 4603: 4593: 4584: 4583: 4582: 4567: 4545: 4527: 4508: 4507: 4488: 4479: 4473: 4462:See for example 4460: 4454: 4451:Schaeffer (1990) 4448: 4442: 4441: 4422: 4416: 4415: 4394: 4388: 4387: 4368: 4362: 4361: 4340: 4334: 4333: 4314: 4308: 4307: 4288: 4282: 4281: 4274: 4268: 4266: 4247: 4241: 4235: 4229: 4223: 4217: 4211: 4205: 4202:Rosenfeld (2011) 4199: 4193: 4192: 4183: 4177: 4167: 4161: 4160: 4141: 4135: 4132:Schaeffer (1990) 4129: 4128: 4127: 4121: 4106: 4093: 4087: 4081: 4075: 4060: 4054: 4051:Schaeffer (1990) 4048: 4042: 4036: 4030: 4024: 4018: 4012: 4006: 4000: 3994: 3988: 3982: 3976: 3970: 3963: 3957: 3955: 3954: 3953: 3937: 3931: 3925: 3918: 3912: 3906: 3900: 3894: 3888: 3882: 3876: 3875: 3874: 3873: 3864:, archived from 3858:Bacon, Francis, 3855: 3849: 3848: 3829: 3823: 3817: 3806: 3800: 3794: 3789: 3783: 3777: 3771: 3770: 3749: 3743: 3741: 3736:in Latin, never 3735: 3729: 3720:and others. See 3715: 3709: 3703: 3697: 3691: 3685: 3678:Rosenfeld (2011) 3675: 3669: 3663: 3657: 3653: 3638:Hobbes, Thomas, 3631: 3611: 3605: 3599: 3590: 3584: 3578: 3575:Descartes (1901) 3572: 3566: 3563:Descartes (1901) 3560: 3554: 3548: 3542: 3536: 3530: 3524: 3518: 3512: 3506: 3500: 3494: 3488: 3482: 3474: 3468: 3462: 3456: 3449: 3448: 3443: 3437: 3431: 3406: 3403: 3400: 3397: 3394: 3390: 3389: 3382: 3370: 3364: 3358: 3352: 3351: 3332: 3326: 3320: 3311: 3305: 3299: 3297: 3287: 3281: 3269: 3263: 3262:, pp. 5–6). 3257: 3251: 3243: 3237: 3231: 3225: 3223: 3206: 3197: 3191: 3180: 3174: 3168: 3163: 3154: 3143: 3137: 3131: 3122: 3116: 3110: 3100: 3094: 3088: 3082: 3080: 3061: 3060: 3053: 3041: 3031: 3024: 3018: 3008:referred to as " 2991: 2985: 2984: 2975: 2969: 2938: 2932: 2926: 2920: 2914: 2908: 2885: 2874:Descartes (1901) 2871: 2865: 2864: 2844: 2838: 2835:van Kessel (1987 2829:, p. 282); 2825:See for example 2823: 2817: 2798: 2792: 2782: 2776: 2771: 2760: 2742: 2736: 2730: 2690:Counterintuitive 2672:Common knowledge 2564: 2558: 2537:and philosopher 2535:François Fénelon 2463:Bernard Williams 2451: 2433:Truth and Method 2428: 2422: 2411: 2403:Truth and Method 2392: 2382: 2376: 2370: 2360: 2349: 2337: 2322:Jacques Rancière 2314: 2241: 2223: 2216:moral imperative 2209: 2203: 2197: 2191: 2185: 2169: 2161: 2144: 2143: 2134: 2128: 2111: 2098: 2085: 2079: 2061: 2044: 1951: 1942: 1916: 1859: 1845: 1844: 1839: 1833: 1824: 1818: 1812: 1806: 1759: 1758: 1736:common Affection 1677:), ignoring the 1618:abandoned both. 1609: 1553: 1524: 1482:Machiavellianism 1454: 1451: 1448: 1445: 1442: 1438: 1432: 1429: 1426: 1423: 1420: 1414: 1408: 1392: 1386: 1380: 1374: 1368: 1358: 1352: 1326: 1297: 1269: 1248: 1242: 1236: 1225: 1219: 1213: 1207: 1193: 1167: 1125: 1108: 1093: 1092: 1087: 1079: 1076: 1073: 1070: 1067: 1063: 1062: 1057: 1051: 1043: 1042: 1033: 1023: 1022: 1015: 1014: 1007: 987: 971: 965: 960:. He noted that 947: 934:Stoic philosophy 931: 922: 916: 910: 909: 904: 898: 897: 892: 886: 880: 879: 874: 863: 857: 834:Andreas Vesalius 810: 799:Albert the Great 792: 748: 745: 742: 739: 736: 732: 731: 726: 720: 711: 705: 699: 692: 686: 680: 674: 656: 648:active intellect 644: 636: 635: 626: 619: 610: 596: 590: 589: 563: 556: 529: 523: 522: 511: 505: 504: 503:κᾰτᾰ́ σῠμβεβηκός 495: 489: 483: 477: 471: 462: 461: 456: 450: 444: 438: 437: 430: 424: 423: 412:five specialized 406: 357: 351: 350: 343: 337: 336: 286: 266: 233:rational thought 222: 216: 215: 172: 164: 157: 156: 152:, Ancient Greek 150: 130: 123: 116: 48: 32:Common knowledge 21: 18:Use common sense 6898: 6897: 6893: 6892: 6891: 6889: 6888: 6887: 6853:Aristotelianism 6843: 6842: 6841: 6829: 6819: 6817: 6809: 6807: 6802: 6774: 6723: 6642:Gettier problem 6572: 6503:Foundationalism 6449: 6398:Wilfrid Sellars 6353:Alvin Plantinga 6233:George Berkeley 6200:Epistemologists 6194: 6189: 6159: 6154: 6144: 6142: 6124: 6067: 6007: 6003:Cesar Cremonini 5959:Albertus Magnus 5936: 5916: 5865: 5781: 5737:Physiognomonics 5732:On Things Heard 5727:On the Universe 5688: 5672: 5630:Parva Naturalia 5624: 5603: 5589:Eudemian Ethics 5569: 5553: 5515: 5477: 5458:Prior Analytics 5425: 5349:Rational animal 5210: 5184: 5182:Aristotelianism 5179: 5149: 5144: 5124: 5119: 5102: 5097: 5080: 5077: 5075:Further reading 5064: 5051: 5041: 5026: 5011: 5006: 4991: 4980: 4975: 4960: 4955: 4935: 4930: 4908: 4890: 4885: 4870: 4859: 4854: 4839: 4834: 4817: 4812: 4795: 4788: 4786: 4776: 4771: 4754: 4743: 4736: 4734: 4726: 4721: 4704: 4699: 4682: 4677: 4662: 4657: 4642: 4637: 4622: 4607: 4597: 4587: 4580: 4578: 4570: 4565: 4549:Bugter (1987), 4548: 4539: 4520: 4516: 4511: 4505: 4490: 4489: 4482: 4461: 4457: 4453:, chapters 5–7. 4449: 4445: 4439: 4424: 4423: 4419: 4413: 4396: 4395: 4391: 4385: 4370: 4369: 4365: 4359: 4342: 4341: 4337: 4331: 4320:Judging Lyotard 4316: 4315: 4311: 4305: 4290: 4289: 4285: 4276: 4275: 4271: 4264: 4249: 4248: 4244: 4236: 4232: 4224: 4220: 4212: 4208: 4200: 4196: 4185: 4184: 4180: 4168: 4164: 4158: 4143: 4142: 4138: 4125: 4123: 4119: 4104: 4100:sensus communis 4095: 4094: 4090: 4082: 4078: 4061: 4057: 4049: 4045: 4039:Schaeffer (1990 4037: 4033: 4025: 4021: 4013: 4009: 4001: 3997: 3989: 3985: 3977: 3973: 3964: 3960: 3951: 3949: 3939: 3938: 3934: 3919: 3915: 3907: 3903: 3895: 3891: 3883: 3879: 3871: 3869: 3857: 3856: 3852: 3846: 3831: 3830: 3826: 3818: 3809: 3803:Schaeffer (1990 3801: 3797: 3790: 3786: 3778: 3774: 3768: 3751: 3750: 3746: 3739:sensus communis 3676: 3672: 3664: 3660: 3652:), London: Bohn 3646:, vol. 3 ( 3637: 3629: 3614: 3612: 3608: 3602:Rosenfeld (2011 3600: 3593: 3585: 3581: 3573: 3569: 3561: 3557: 3549: 3545: 3537: 3533: 3525: 3521: 3513: 3509: 3501: 3497: 3489: 3485: 3475: 3471: 3463: 3459: 3444: 3440: 3436:, p. 113). 3434:Schaeffer (1990 3429: 3408: 3404: 3401: 3398: 3395: 3371: 3367: 3359: 3355: 3349: 3334: 3333: 3329: 3321: 3314: 3306: 3302: 3295:vis aestimativa 3288: 3284: 3272:Gregorić (2007) 3270: 3266: 3258: 3254: 3244: 3240: 3232: 3228: 3221: 3208: 3207: 3200: 3192: 3183: 3179:, Introduction. 3177:Gregorić (2007) 3175: 3171: 3166:Gregorić (2007) 3164: 3157: 3144: 3140: 3132: 3125: 3117: 3113: 3101: 3097: 3089: 3085: 3078: 3063: 3025: 3021: 2976: 2972: 2966:Gregorić (2007) 2939: 2935: 2927: 2923: 2915: 2911: 2872: 2868: 2861: 2846: 2845: 2841: 2827:Rosenfeld (2011 2824: 2820: 2799: 2795: 2783: 2779: 2772: 2763: 2743: 2739: 2731: 2727: 2723: 2656: 2593: 2531: 2507:Milton Friedman 2483: 2449:sensus communis 2426:sensus communis 2409:sensus communis 2398:Antonio Gramsci 2390:sensus communis 2380:sensus communis 2374:sensus communis 2368:sensus communis 2363:Jürgen Habermas 2358:sensus communis 2347:sensus communis 2312:sensus communis 2307: 2258: 2253: 2239:sensus communis 2221:sensus communis 2183:sensus communis 2132:sensus communis 2126:sensus communis 2109:sensus communis 2081: 2077:sensus communis 2068: 2059:sensus communis 2001: 1949:sensus communis 1940:koinḕ aísthēsis 1914:communis sensus 1909:Antonio Gramsci 1905:Benedetto Croce 1889: 1857:sensus communis 1843:Sensus communis 1837:sensus communis 1772:moral sentiment 1716:moral sentiment 1708:Marcus Aurelius 1639: 1616:George Berkeley 1527:Henricus Regius 1522:sensus communis 1513: 1508: 1488:as part of the 1452: 1449: 1446: 1443: 1430: 1427: 1424: 1421: 1397:Schaeffer (1990 1390:sensus communis 1378:sensus communis 1350:sensus communis 1295:sensus communis 1267:sensus communis 1255: 1223:communis sensus 1191:sensus communis 1135:Schaeffer (1990 1123:communis sensus 1077: 1074: 1071: 1068: 1031:communis sensus 1005:sensus communis 990:Marcus Aurelius 932:is a term from 884:koinḕ aísthēsis 861:koinḕ aísthēsis 855:Sensus communis 842: 808:vis aestimativa 746: 743: 740: 737: 718:koinḕ aísthēsis 659:forms of things 608:koinḕ aísthēsis 561:sensus communis 509:katá sumbebēkós 475:aísthēsis koinḕ 393:Parva Naturalia 386:, found in the 323: 315:social sciences 231:and from human 223:), proposed by 162:koinḕ aísthēsis 148:sensus communis 134: 46: 35: 28: 23: 22: 15: 12: 11: 5: 6896: 6894: 6886: 6885: 6880: 6875: 6870: 6865: 6860: 6855: 6845: 6844: 6840: 6839: 6827: 6804: 6803: 6801: 6800: 6795: 6790: 6785: 6779: 6776: 6775: 6773: 6772: 6767: 6762: 6757: 6752: 6747: 6742: 6737: 6731: 6729: 6725: 6724: 6722: 6721: 6714: 6709: 6704: 6699: 6694: 6689: 6684: 6679: 6674: 6669: 6664: 6659: 6654: 6649: 6644: 6639: 6634: 6629: 6624: 6619: 6614: 6609: 6604: 6599: 6591: 6582: 6580: 6574: 6573: 6571: 6570: 6565: 6560: 6555: 6550: 6545: 6540: 6535: 6530: 6525: 6520: 6515: 6510: 6505: 6500: 6495: 6490: 6485: 6480: 6475: 6470: 6468:Constructivism 6465: 6459: 6457: 6451: 6450: 6448: 6447: 6440: 6435: 6430: 6425: 6420: 6418:Baruch Spinoza 6415: 6413:P. F. Strawson 6410: 6405: 6403:Susanna Siegel 6400: 6395: 6390: 6385: 6380: 6378:W. V. O. Quine 6375: 6370: 6365: 6360: 6355: 6350: 6345: 6340: 6335: 6330: 6325: 6320: 6315: 6310: 6305: 6300: 6295: 6290: 6285: 6280: 6278:Nelson Goodman 6275: 6270: 6268:Edmund Gettier 6265: 6260: 6255: 6253:René Descartes 6250: 6245: 6243:Gilles Deleuze 6240: 6235: 6230: 6225: 6220: 6218:William Alston 6215: 6210: 6208:Thomas Aquinas 6204: 6202: 6196: 6195: 6190: 6188: 6187: 6180: 6173: 6165: 6156: 6155: 6153: 6152: 6140: 6129: 6126: 6125: 6123: 6122: 6117: 6115:Views on women 6112: 6107: 6102: 6097: 6096: 6095: 6085: 6079: 6077: 6076:Related topics 6073: 6072: 6069: 6068: 6066: 6065: 6060: 6055: 6050: 6045: 6040: 6035: 6030: 6025: 6019: 6017: 6009: 6008: 6006: 6005: 6000: 5995: 5990: 5988:Peter of Spain 5985: 5984: 5983: 5973: 5972: 5971: 5964:Thomas Aquinas 5961: 5956: 5950: 5948: 5938: 5937: 5935: 5934: 5928: 5926: 5918: 5917: 5915: 5914: 5913: 5912: 5902: 5901: 5900: 5890: 5885: 5879: 5877: 5867: 5866: 5864: 5863: 5858: 5853: 5848: 5843: 5841:Aristo of Ceos 5838: 5833: 5828: 5823: 5818: 5813: 5808: 5802: 5800: 5791: 5787: 5786: 5783: 5782: 5780: 5779: 5774: 5769: 5764: 5759: 5754: 5749: 5744: 5739: 5734: 5729: 5724: 5719: 5714: 5709: 5704: 5698: 5696: 5694:Pseudepigrapha 5690: 5689: 5687: 5686: 5680: 5678: 5674: 5673: 5671: 5670: 5665: 5660: 5655: 5650: 5645: 5640: 5634: 5632: 5626: 5625: 5623: 5622: 5617: 5611: 5609: 5605: 5604: 5602: 5601: 5596: 5591: 5586: 5580: 5578: 5571: 5570: 5568: 5567: 5561: 5559: 5555: 5554: 5552: 5551: 5546: 5541: 5536: 5531: 5525: 5523: 5517: 5516: 5514: 5513: 5508: 5503: 5498: 5496:On the Heavens 5493: 5487: 5485: 5479: 5478: 5476: 5475: 5470: 5465: 5460: 5455: 5450: 5444: 5442: 5433: 5427: 5426: 5424: 5423: 5418: 5413: 5408: 5403: 5398: 5393: 5386: 5381: 5363: 5358: 5351: 5346: 5341: 5334: 5329: 5324: 5317: 5310: 5305: 5298: 5293: 5286: 5281: 5276: 5271: 5264: 5255: 5250: 5243: 5238: 5231: 5228:Antiperistasis 5224: 5218: 5216: 5212: 5211: 5209: 5208: 5203: 5198: 5192: 5190: 5186: 5185: 5180: 5178: 5177: 5170: 5163: 5155: 5148: 5147: 5142: 5126:McCarthy, John 5122: 5117: 5100: 5095: 5076: 5073: 5072: 5071: 5062: 5054:"COMMON SENSE" 5049: 5039: 5032: 5029: 5025:978-9004103962 5024: 5009: 5005:978-9004098831 5004: 4989: 4978: 4974:978-0822310266 4973: 4958: 4953: 4933: 4928: 4906: 4888: 4883: 4868: 4865: 4857: 4852: 4837: 4832: 4815: 4810: 4793: 4774: 4769: 4752: 4741: 4724: 4719: 4707:"Introduction" 4702: 4697: 4680: 4675: 4660: 4655: 4640: 4635: 4620: 4605: 4595: 4585: 4568: 4563: 4546: 4537: 4517: 4515: 4512: 4510: 4509: 4503: 4480: 4455: 4443: 4437: 4417: 4411: 4389: 4383: 4363: 4357: 4335: 4329: 4309: 4303: 4297:, Kok Pharos, 4283: 4269: 4267:, p. 120. 4263:978-0812205503 4262: 4242: 4230: 4218: 4206: 4194: 4178: 4162: 4156: 4136: 4096:Bayer (1990), 4088: 4076: 4055: 4043: 4031: 4019: 4007: 3995: 3983: 3971: 3958: 3932: 3923:koinonoēmosúnē 3913: 3901: 3889: 3877: 3850: 3844: 3824: 3807: 3805:, p. 52). 3795: 3784: 3772: 3766: 3760:, p. 82, 3744: 3742:(p. 340). 3718:Étienne Gilson 3670: 3658: 3628:978-9004117297 3627: 3606: 3604:, p. 21). 3591: 3579: 3567: 3555: 3543: 3541:, p. 146) 3531: 3529:, p. 32). 3519: 3517:, p. 93). 3507: 3495: 3493:, p. 33). 3483: 3469: 3467:, p. 90). 3457: 3438: 3428:978-3643111722 3427: 3365: 3353: 3348:978-3110212297 3347: 3327: 3325:, p. 84). 3312: 3308:Gregorić (2007 3300: 3290:Gregorić (2007 3282: 3264: 3260:Gregorić (2007 3252: 3238: 3236:, p. 125) 3234:Gregorić (2007 3226: 3220:978-1871031768 3219: 3198: 3196:, p. 42). 3181: 3169: 3155: 3145:Approximately 3138: 3123: 3121:, p. 132) 3111: 3095: 3083: 3077:978-1118610633 3076: 3019: 2970: 2964:I.3 489a. See 2933: 2929:Gregorić (2007 2921: 2909: 2876:Part I of the 2866: 2860:978-0674284166 2859: 2839: 2818: 2793: 2777: 2774:Hundert (1987) 2761: 2737: 2724: 2722: 2719: 2718: 2717: 2711: 2708:Public opinion 2705: 2699: 2693: 2687: 2681: 2675: 2669: 2663: 2655: 2652: 2651: 2650: 2647:World Wide Web 2639: 2628: 2592: 2589: 2567:Étienne Gilson 2539:Claude Buffier 2530: 2527: 2511:Gary S. Becker 2482: 2479: 2475:Richard Lanham 2353:Adolf Eichmann 2306: 2303: 2286:Michael Huemer 2271:Charles Darwin 2257: 2254: 2252: 2249: 2158:Weltanschauung 2067: 2064: 2000: 1997: 1888: 1885: 1871:churchman, M. 1786:Jeremy Bentham 1757:κοινονοημοσύνη 1638: 1635: 1512: 1509: 1507: 1504: 1497:"traditional". 1262:René Descartes 1254: 1251: 1214:which we call 1139:Roman republic 1026: 1025: 985:Koinonoēmosúnē 981: 941: 914:koinonoēmosúnē 841: 838: 790:vis cogitativa 781:John of Jandun 764: 760: 603:Gregorić (2007 577:Gregorić (2007 322: 319: 166:), and French 155:κοινὴ αἴσθησις 136: 135: 133: 132: 125: 118: 110: 107: 106: 105: 104: 96: 95: 91: 90: 89: 88: 83: 78: 73: 65: 64: 60: 59: 53: 52: 26: 24: 14: 13: 10: 9: 6: 4: 3: 2: 6895: 6884: 6881: 6879: 6876: 6874: 6871: 6869: 6866: 6864: 6861: 6859: 6856: 6854: 6851: 6850: 6848: 6838: 6833: 6828: 6826: 6816: 6812: 6799: 6796: 6794: 6791: 6789: 6786: 6784: 6781: 6780: 6777: 6771: 6768: 6766: 6763: 6761: 6758: 6756: 6753: 6751: 6748: 6746: 6743: 6741: 6738: 6736: 6733: 6732: 6730: 6726: 6720: 6719: 6715: 6713: 6710: 6708: 6705: 6703: 6700: 6698: 6695: 6693: 6690: 6688: 6685: 6683: 6680: 6678: 6675: 6673: 6670: 6668: 6665: 6663: 6660: 6658: 6657:Justification 6655: 6653: 6650: 6648: 6645: 6643: 6640: 6638: 6635: 6633: 6630: 6628: 6625: 6623: 6620: 6618: 6615: 6613: 6610: 6608: 6605: 6603: 6600: 6598: 6596: 6592: 6590: 6588: 6584: 6583: 6581: 6579: 6575: 6569: 6566: 6564: 6561: 6559: 6556: 6554: 6551: 6549: 6546: 6544: 6541: 6539: 6536: 6534: 6533:Phenomenalism 6531: 6529: 6526: 6524: 6523:Naïve realism 6521: 6519: 6516: 6514: 6511: 6509: 6506: 6504: 6501: 6499: 6496: 6494: 6491: 6489: 6486: 6484: 6481: 6479: 6476: 6474: 6473:Contextualism 6471: 6469: 6466: 6464: 6461: 6460: 6458: 6456: 6452: 6446: 6445: 6441: 6439: 6438:Vienna Circle 6436: 6434: 6431: 6429: 6426: 6424: 6421: 6419: 6416: 6414: 6411: 6409: 6406: 6404: 6401: 6399: 6396: 6394: 6391: 6389: 6386: 6384: 6381: 6379: 6376: 6374: 6373:Hilary Putnam 6371: 6369: 6366: 6364: 6361: 6359: 6356: 6354: 6351: 6349: 6348:Robert Nozick 6346: 6344: 6343:John McDowell 6341: 6339: 6336: 6334: 6331: 6329: 6326: 6324: 6321: 6319: 6316: 6314: 6311: 6309: 6306: 6304: 6303:Immanuel Kant 6301: 6299: 6296: 6294: 6291: 6289: 6286: 6284: 6281: 6279: 6276: 6274: 6273:Alvin Goldman 6271: 6269: 6266: 6264: 6261: 6259: 6256: 6254: 6251: 6249: 6246: 6244: 6241: 6239: 6236: 6234: 6231: 6229: 6226: 6224: 6221: 6219: 6216: 6214: 6211: 6209: 6206: 6205: 6203: 6201: 6197: 6193: 6186: 6181: 6179: 6174: 6172: 6167: 6166: 6163: 6151: 6141: 6139: 6131: 6130: 6127: 6121: 6120:Wheel paradox 6118: 6116: 6113: 6111: 6108: 6106: 6103: 6101: 6098: 6094: 6091: 6090: 6089: 6086: 6084: 6081: 6080: 6078: 6074: 6064: 6061: 6059: 6056: 6054: 6051: 6049: 6046: 6044: 6041: 6039: 6036: 6034: 6031: 6029: 6028:Trendelenburg 6026: 6024: 6021: 6020: 6018: 6014: 6004: 6001: 5999: 5996: 5994: 5991: 5989: 5986: 5982: 5979: 5978: 5977: 5974: 5970: 5967: 5966: 5965: 5962: 5960: 5957: 5955: 5954:Peter Lombard 5952: 5951: 5949: 5947: 5946:Scholasticism 5943: 5933: 5930: 5929: 5927: 5923: 5911: 5908: 5907: 5906: 5903: 5899: 5896: 5895: 5894: 5891: 5889: 5886: 5884: 5881: 5880: 5878: 5876: 5872: 5862: 5859: 5857: 5854: 5852: 5849: 5847: 5844: 5842: 5839: 5837: 5836:Lyco of Troas 5834: 5832: 5829: 5827: 5824: 5822: 5819: 5817: 5814: 5812: 5809: 5807: 5804: 5803: 5801: 5799: 5795: 5792: 5788: 5778: 5777:Magna Moralia 5775: 5773: 5770: 5768: 5765: 5763: 5760: 5758: 5755: 5753: 5750: 5748: 5745: 5743: 5740: 5738: 5735: 5733: 5730: 5728: 5725: 5723: 5720: 5718: 5715: 5713: 5710: 5708: 5705: 5703: 5700: 5699: 5697: 5695: 5691: 5685: 5682: 5681: 5679: 5675: 5669: 5666: 5664: 5661: 5659: 5656: 5654: 5651: 5649: 5646: 5644: 5641: 5639: 5636: 5635: 5633: 5631: 5627: 5621: 5618: 5616: 5613: 5612: 5610: 5606: 5600: 5597: 5595: 5592: 5590: 5587: 5585: 5582: 5581: 5579: 5576: 5572: 5566: 5563: 5562: 5560: 5556: 5550: 5547: 5545: 5542: 5540: 5537: 5535: 5532: 5530: 5527: 5526: 5524: 5522: 5518: 5512: 5509: 5507: 5504: 5502: 5499: 5497: 5494: 5492: 5489: 5488: 5486: 5484: 5480: 5474: 5471: 5469: 5466: 5464: 5461: 5459: 5456: 5454: 5451: 5449: 5446: 5445: 5443: 5441: 5437: 5434: 5432: 5428: 5422: 5419: 5417: 5416:Virtue ethics 5414: 5412: 5411:Unmoved mover 5409: 5407: 5404: 5402: 5399: 5397: 5394: 5392: 5391: 5387: 5385: 5382: 5379: 5378: 5373: 5372: 5367: 5364: 5362: 5359: 5357: 5356: 5352: 5350: 5347: 5345: 5342: 5340: 5339: 5335: 5333: 5330: 5328: 5325: 5323: 5322: 5318: 5316: 5315: 5311: 5309: 5306: 5304: 5303: 5299: 5297: 5294: 5292: 5291: 5287: 5285: 5282: 5280: 5277: 5275: 5272: 5270: 5269: 5265: 5263: 5259: 5256: 5254: 5251: 5249: 5248: 5244: 5242: 5239: 5237: 5236: 5232: 5230: 5229: 5225: 5223: 5220: 5219: 5217: 5213: 5207: 5204: 5202: 5199: 5197: 5194: 5193: 5191: 5187: 5183: 5176: 5171: 5169: 5164: 5162: 5157: 5156: 5153: 5145: 5143:9780893915353 5139: 5134: 5133: 5127: 5123: 5120: 5118:9780820488844 5114: 5110: 5106: 5101: 5098: 5096:9780521412568 5092: 5088: 5084: 5079: 5078: 5074: 5068: 5063: 5059: 5055: 5050: 5045: 5040: 5037: 5033: 5030: 5027: 5021: 5017: 5016: 5010: 5007: 5001: 4997: 4996: 4990: 4986: 4985: 4979: 4976: 4970: 4966: 4965: 4959: 4956: 4950: 4946: 4943: 4939: 4934: 4931: 4929:9780674061286 4925: 4921: 4917: 4916: 4911: 4907: 4905: 4902: 4898: 4894: 4893:Thomas Reid's 4889: 4886: 4884:9781570037672 4880: 4876: 4875: 4869: 4866: 4863: 4858: 4855: 4853:9780521398312 4849: 4845: 4844: 4838: 4835: 4829: 4825: 4821: 4816: 4813: 4811:9780819165046 4807: 4803: 4799: 4794: 4784: 4780: 4775: 4772: 4770:9780819165046 4766: 4762: 4758: 4753: 4749: 4748: 4742: 4732: 4731: 4725: 4722: 4720:9780819165046 4716: 4712: 4708: 4703: 4700: 4698:9780819165046 4694: 4690: 4686: 4681: 4678: 4676:9780801887369 4672: 4668: 4667: 4661: 4658: 4656:9780191608490 4652: 4648: 4647: 4641: 4638: 4636:9781586176853 4632: 4628: 4627: 4621: 4619: 4615: 4611: 4606: 4601: 4596: 4591: 4586: 4576: 4575: 4569: 4566: 4564:9780819165046 4560: 4556: 4552: 4547: 4543: 4538: 4535: 4531: 4526: 4525: 4519: 4518: 4513: 4506: 4504:9780826262387 4500: 4496: 4495: 4487: 4485: 4481: 4477: 4469: 4465: 4459: 4456: 4452: 4447: 4444: 4440: 4438:9780585177724 4434: 4430: 4429: 4421: 4418: 4414: 4412:9781441175991 4408: 4404: 4400: 4393: 4390: 4386: 4384:9780664222437 4380: 4376: 4375: 4367: 4364: 4360: 4358:9781441175991 4354: 4350: 4346: 4339: 4336: 4332: 4330:9781134940622 4326: 4323:, Routledge, 4322: 4321: 4313: 4310: 4306: 4304:9789039004036 4300: 4296: 4295: 4287: 4284: 4279: 4273: 4270: 4265: 4259: 4255: 4254: 4246: 4243: 4240:, p. 43) 4239: 4238:Gadamer (1989 4234: 4231: 4227: 4226:Gadamer (1989 4222: 4219: 4215: 4214:Gadamer (1989 4210: 4207: 4203: 4198: 4195: 4191: 4190: 4182: 4179: 4175: 4171: 4166: 4163: 4159: 4157:9780521012089 4153: 4149: 4148: 4140: 4137: 4133: 4122:on 2013-09-21 4118: 4114: 4110: 4103: 4101: 4092: 4089: 4085: 4080: 4077: 4073: 4069: 4065: 4059: 4056: 4052: 4047: 4044: 4041:, p. 3). 4040: 4035: 4032: 4028: 4027:Gadamer (1989 4023: 4020: 4017:, p. 30) 4016: 4015:Gadamer (1989 4011: 4008: 4005:, p. 27) 4004: 4003:Gadamer (1989 3999: 3996: 3992: 3991:Gadamer (1989 3987: 3984: 3981:, p. 25) 3980: 3979:Gadamer (1989 3975: 3972: 3968: 3962: 3959: 3947: 3943: 3936: 3933: 3929: 3924: 3917: 3914: 3910: 3909:Cooper (2001) 3905: 3902: 3898: 3897:Gadamer (1989 3893: 3890: 3886: 3881: 3878: 3868:on 2013-06-29 3867: 3863: 3862: 3854: 3851: 3847: 3845:9783862349180 3841: 3837: 3836: 3828: 3825: 3821: 3820:Gilson (1939) 3816: 3814: 3812: 3808: 3804: 3799: 3796: 3793: 3788: 3785: 3782:, p. 30) 3781: 3776: 3773: 3769: 3767:9782711601806 3763: 3759: 3755: 3748: 3745: 3740: 3734: 3728: 3723: 3719: 3714: 3708: 3702: 3696: 3692:; German has 3690: 3684: 3679: 3674: 3671: 3667: 3662: 3659: 3655: 3651: 3650: 3645: 3641: 3630: 3624: 3620: 3619: 3610: 3607: 3603: 3598: 3596: 3592: 3589:, p. 75) 3588: 3583: 3580: 3576: 3571: 3568: 3564: 3559: 3556: 3552: 3547: 3544: 3540: 3535: 3532: 3528: 3523: 3520: 3516: 3511: 3508: 3504: 3499: 3496: 3492: 3487: 3484: 3481: 3479: 3473: 3470: 3466: 3461: 3458: 3455: 3453: 3442: 3439: 3435: 3430: 3424: 3420: 3416: 3414: 3388: 3381: 3380: 3374: 3369: 3366: 3362: 3361:Cooper (2001) 3357: 3354: 3350: 3344: 3340: 3339: 3331: 3328: 3324: 3319: 3317: 3313: 3309: 3304: 3301: 3296: 3291: 3286: 3283: 3279: 3278: 3273: 3268: 3265: 3261: 3256: 3253: 3249: 3248: 3242: 3239: 3235: 3230: 3227: 3222: 3216: 3212: 3205: 3203: 3199: 3195: 3190: 3188: 3186: 3182: 3178: 3173: 3170: 3167: 3162: 3160: 3156: 3152: 3148: 3142: 3139: 3136:, p. 43) 3135: 3130: 3128: 3124: 3120: 3115: 3112: 3108: 3104: 3099: 3096: 3092: 3087: 3084: 3079: 3073: 3069: 3068: 3059: 3052: 3051: 3045: 3040: 3035: 3030: 3023: 3020: 3015: 3011: 3007: 3003: 2999: 2995: 2990: 2983: 2974: 2971: 2967: 2963: 2962: 2957: 2956: 2951: 2950: 2945: 2944: 2937: 2934: 2931:, p. 12) 2930: 2925: 2922: 2919:, p. 36) 2918: 2913: 2910: 2906: 2904: 2900: 2896: 2892: 2884: 2879: 2875: 2870: 2867: 2862: 2856: 2852: 2851: 2843: 2840: 2836: 2832: 2828: 2822: 2819: 2815: 2811: 2809: 2803: 2797: 2794: 2789: 2788: 2781: 2778: 2775: 2770: 2768: 2766: 2762: 2758: 2754: 2753: 2748: 2747: 2741: 2738: 2734: 2729: 2726: 2720: 2715: 2712: 2709: 2706: 2703: 2700: 2697: 2694: 2691: 2688: 2685: 2682: 2679: 2676: 2673: 2670: 2667: 2664: 2661: 2658: 2657: 2653: 2648: 2644: 2640: 2637: 2633: 2629: 2626: 2625: 2620: 2619: 2614: 2610: 2607:and using an 2606: 2602: 2598: 2595: 2594: 2590: 2588: 2583: 2581: 2574: 2572: 2568: 2563: 2557: 2552: 2548: 2544: 2540: 2536: 2528: 2526: 2524: 2523:Richard Rorty 2520: 2516: 2512: 2508: 2504: 2499: 2497: 2493: 2489: 2480: 2478: 2476: 2472: 2468: 2467:Richard Rorty 2464: 2460: 2456: 2450: 2444: 2441: 2437: 2435: 2434: 2427: 2421: 2420: 2413: 2410: 2405: 2404: 2399: 2394: 2391: 2386: 2381: 2375: 2369: 2364: 2359: 2354: 2348: 2343: 2342:Hannah Arendt 2339: 2336: 2331: 2327: 2323: 2319: 2313: 2304: 2302: 2300: 2297: 2293: 2292: 2287: 2283: 2279: 2274: 2272: 2268: 2264: 2255: 2250: 2247: 2245: 2240: 2233: 2231: 2226: 2222: 2217: 2211: 2208: 2202: 2196: 2190: 2184: 2178: 2175: 2174: 2168: 2167: 2160: 2159: 2151: 2146: 2138: 2133: 2127: 2122: 2117: 2115: 2110: 2105: 2104:Immanuel Kant 2097: 2092: 2088: 2084: 2078: 2072: 2065: 2063: 2060: 2055: 2052:, and modern 2051: 2046: 2043: 2038: 2033: 2031: 2025: 2020: 2018: 2014: 2005: 1998: 1996: 1994: 1991: 1987: 1986: 1981: 1976: 1972: 1968: 1964: 1960: 1956: 1950: 1944: 1941: 1936: 1932: 1928: 1924: 1920: 1915: 1910: 1906: 1902: 1893: 1886: 1884: 1882: 1878: 1874: 1870: 1866: 1861: 1858: 1853: 1849: 1838: 1832: 1826: 1823: 1817: 1811: 1805: 1797: 1795: 1789: 1787: 1783: 1782: 1777: 1773: 1768: 1766: 1761: 1751: 1749: 1745: 1741: 1737: 1733: 1729: 1725: 1719: 1717: 1713: 1709: 1705: 1701: 1697: 1693: 1688: 1686: 1682: 1681: 1676: 1671: 1667: 1663: 1659: 1655: 1647: 1643: 1636: 1633: 1628: 1626: 1621: 1617: 1611: 1608: 1607: 1606:Ancien Régime 1601: 1597: 1593: 1589: 1584: 1583: 1579:, and in his 1578: 1577: 1576:Novum Organum 1572: 1568: 1567:Francis Bacon 1564: 1559: 1557: 1552: 1551: 1545: 1541: 1536: 1532: 1528: 1523: 1518: 1517:Enlightenment 1510: 1505: 1503: 1498: 1493: 1491: 1487: 1486:Protestantism 1483: 1479: 1475: 1471: 1466: 1460: 1458: 1437: 1419: 1413: 1407: 1402: 1398: 1394: 1391: 1385: 1379: 1373: 1367: 1362: 1357: 1351: 1341: 1336: 1334: 1328: 1325: 1319: 1315: 1309: 1307: 1306: 1301: 1296: 1289: 1287: 1283: 1282: 1277: 1268: 1263: 1259: 1252: 1250: 1247: 1241: 1235: 1227: 1224: 1218: 1212: 1206: 1199: 1197: 1192: 1187: 1183: 1179: 1175: 1171: 1166: 1165: 1159: 1155: 1154: 1147: 1144: 1140: 1136: 1132: 1127: 1124: 1118: 1114: 1113: 1107: 1102: 1101: 1095: 1086: 1085: 1056: 1050: 1049: 1037: 1032: 1021: 1013: 1006: 1001: 997: 996: 991: 986: 982: 979: 975: 974:Vulgate Bible 970: 964: 959: 955: 951: 946: 942: 939: 935: 930: 926: 925: 924: 921: 915: 903: 891: 885: 873: 867: 862: 856: 846: 839: 837: 835: 831: 828: 824: 823: 818: 814: 809: 804: 800: 796: 791: 786: 782: 778: 774: 770: 769: 762: 758: 756: 752: 725: 719: 713: 710: 704: 698: 691: 685: 679: 673: 668: 664: 660: 655: 650: 649: 643: 642: 634: 627: 625: 618: 612: 609: 604: 600: 595: 588: 582: 578: 569: 565: 562: 555: 550: 549: 544: 540: 535: 533: 532:consciousness 528: 521: 515: 510: 499: 494: 488: 482: 476: 470: 464: 455: 449: 443: 436: 429: 422: 416: 413: 409: 405: 404: 397: 395: 394: 389: 385: 381: 377: 373: 369: 365: 356: 349: 342: 331: 327: 320: 318: 316: 312: 308: 304: 300: 296: 295: 290: 285: 284: 283:Ancien Régime 278: 274: 270: 269:Enlightenment 265: 260: 259: 254: 250: 246: 240: 238: 234: 230: 226: 221: 214: 208: 203: 201: 197: 193: 189: 185: 181: 177: 173: 171: 165: 163: 151: 149: 142: 131: 126: 124: 119: 117: 112: 111: 109: 108: 103: 100: 99: 98: 97: 92: 87: 84: 82: 79: 77: 74: 72: 69: 68: 67: 66: 61: 58: 54: 50: 49: 44: 40: 33: 19: 6716: 6617:Common sense 6616: 6595:A posteriori 6594: 6586: 6548:Reductionism 6442: 6393:Gilbert Ryle 6263:Fred Dretske 6248:Keith DeRose 6192:Epistemology 6100:Neoplatonism 5826:Theophrastus 5684:Protrepticus 5577:and politics 5388: 5375: 5371:hypokeimenon 5369: 5353: 5336: 5319: 5312: 5300: 5296:Hylomorphism 5288: 5266: 5245: 5233: 5226: 5131: 5104: 5082: 5066: 5057: 5043: 5035: 5014: 4994: 4983: 4963: 4945: 4941: 4938:Aristotle's 4937: 4914: 4904: 4900: 4896: 4892: 4873: 4861: 4842: 4823: 4801: 4787:, retrieved 4782: 4760: 4746: 4735:, retrieved 4729: 4710: 4688: 4665: 4645: 4625: 4617: 4613: 4609: 4599: 4589: 4579:, retrieved 4573: 4554: 4541: 4523: 4514:Bibliography 4493: 4475: 4467: 4458: 4446: 4427: 4420: 4402: 4392: 4373: 4366: 4348: 4338: 4319: 4312: 4293: 4286: 4272: 4252: 4245: 4233: 4221: 4209: 4197: 4188: 4181: 4165: 4146: 4139: 4124:, retrieved 4117:the original 4112: 4108: 4099: 4091: 4079: 4058: 4053:, chapter 3. 4046: 4034: 4022: 4010: 3998: 3986: 3974: 3961: 3950:, retrieved 3945: 3935: 3927: 3926:is from the 3916: 3904: 3892: 3880: 3870:, retrieved 3866:the original 3860: 3853: 3834: 3827: 3822:, chapter 1. 3798: 3787: 3775: 3757: 3747: 3683:senso comune 3673: 3666:Spruit (1995 3661: 3647: 3643: 3634: 3617: 3609: 3582: 3570: 3558: 3553:, chapter 9. 3546: 3534: 3522: 3515:Bugter (1987 3510: 3503:Bugter (1987 3498: 3486: 3477: 3472: 3465:Bugter (1987 3460: 3451: 3441: 3418: 3412: 3368: 3356: 3337: 3330: 3323:Bugter (1987 3303: 3285: 3275: 3267: 3255: 3245: 3241: 3229: 3210: 3172: 3141: 3114: 3106: 3102: 3098: 3090: 3086: 3066: 3022: 3013: 3002:Robert Boyle 2993: 2973: 2959: 2953: 2952:IV.10 686a, 2947: 2941: 2936: 2924: 2912: 2888: 2877: 2869: 2849: 2842: 2821: 2808:Common Sense 2805: 2802:Thomas Paine 2796: 2785: 2780: 2750: 2744: 2740: 2735:, p. 9) 2728: 2666:Basic belief 2622: 2616: 2601:advice-taker 2585: 2576: 2556:koinaí dóxai 2532: 2500: 2484: 2445: 2440:Paul Ricoeur 2438: 2431: 2414: 2401: 2395: 2340: 2308: 2289: 2275: 2263:C. S. Peirce 2259: 2256:Epistemology 2235: 2227: 2212: 2179: 2171: 2152: 2148: 2136: 2120: 2119: 2102: 2047: 2034: 2027: 2022: 2010: 1983: 1945: 1918: 1898: 1862: 1827: 1799: 1793: 1791: 1779: 1769: 1762: 1753: 1747: 1743: 1739: 1735: 1731: 1727: 1723: 1721: 1715: 1691: 1689: 1684: 1678: 1651: 1630: 1612: 1592:Pierre Bayle 1580: 1574: 1560: 1540:rationalists 1514: 1500: 1495: 1461: 1401:common sense 1400: 1395: 1360: 1346: 1330: 1311: 1303: 1291: 1286:pineal gland 1279: 1273: 1229: 1201: 1170:human nature 1157: 1151: 1148: 1128: 1110: 1098: 1096: 1061:κοιναί δόξαι 1055:koinaí dóxai 1027: 993: 958:intelligence 929:Koinḗ énnoia 908:κοινή ἔννοιᾰ 902:koinḗ énnoia 851: 820: 766: 714: 646: 613: 574: 546: 536: 465: 398: 391: 387: 361: 321:Aristotelian 307:epistemology 294:Common Sense 292: 289:Thomas Paine 277:Cartesianism 256: 241: 204: 200:superstition 167: 159: 145: 141:Common sense 140: 139: 81:Common sense 80: 39:Common Sense 6697:Proposition 6667:Objectivity 6553:Reliabilism 6543:Rationalism 6488:Fallibilism 6463:Coherentism 6408:Ernest Sosa 6383:Thomas Reid 6368:James Pryor 6338:G. E. Moore 6328:David Lewis 6318:Saul Kripke 6313:Peter Klein 6293:Susan Haack 6223:Robert Audi 5976:Duns Scotus 5816:Dicaearchus 5806:Aristoxenus 5565:Metaphysics 5558:Metaphysics 5544:Progression 5511:On the Soul 5506:Meteorology 5308:Magnanimity 5274:Four causes 4940:On the Soul 4521:Aristotle, 4174:German text 4170:Kant (1914) 4130:. Also see 4084:Vico (1968) 4072:Machiavelli 4068:Taciteanism 4064:Leo Strauss 3928:Meditations 3885:Hume (1987) 3713:sens commun 3587:Brann (1991 3539:Lewis (1967 3134:Brann (1991 3119:Sachs (2001 2955:Metaphysics 2757:Lewis (1967 2714:Social norm 2296:internalist 2278:G. E. Moore 2116:and taste: 2017:Thomas Reid 1993:historicism 1980:Montesquieu 1971:John Selden 1967:Natural Law 1807:and German 1804:sens commun 1563:empiricists 1515:During the 1450:'good mind' 1333:Peripatetic 1300:Scholastics 1196:C. S. Lewis 995:Meditations 954:Lewis (1967 945:Koinós noûs 896:κοινός νοῦς 890:koinós noûs 866:scholastics 803:Roger Bacon 785:imagination 777:Middle Ages 667:rationality 273:metaphysics 249:rationalism 6847:Categories 6825:Philosophy 6798:Discussion 6788:Task Force 6707:Simplicity 6687:Perception 6563:Skepticism 6538:Positivism 6513:Infinitism 6478:Empiricism 6333:John Locke 6298:David Hume 6288:Anil Gupta 6283:Paul Grice 6258:John Dewey 6228:A. J. Ayer 6058:Hursthouse 5932:Maimonides 5898:Avicennism 5549:Generation 5521:On Animals 5448:Categories 5268:Eudaimonia 5109:Peter Lang 4826:, Oxford, 4789:2013-07-25 4737:2013-07-25 4581:2013-07-25 4126:2013-07-25 3952:2013-07-25 3872:2013-09-19 3716:, used by 3707:Gemeinsinn 3689:buon senso 3480:, I, 3, 12 3478:De Oratore 3107:Theaetatus 3034:universals 3014:Theaetetus 3006:John Locke 2998:Lee (2011) 2958:I.1 981b, 2899:Good Sense 2721:References 2330:postmodern 2318:relativism 2267:Pragmatism 2244:relativism 2189:Gemeinsinn 2114:aesthetics 2091:Gemeinsinn 2050:pragmatism 2037:J. S. Mill 1927:syllogisms 1923:enthymemes 1848:conscience 1810:Gemeinsinn 1776:Adam Smith 1744:Fellowship 1620:David Hume 1205:congressus 1174:Quintilian 1112:De Oratore 751:Themistius 548:Theaetetus 253:empiricism 207:philosophy 184:good taste 180:rhetorical 102:Collective 6662:Knowledge 6647:Induction 6597:knowledge 6589:knowledge 6093:Platonism 6048:MacIntyre 5910:Averroism 5888:Al-Farabi 5846:Critolaus 5790:Followers 5767:Economics 5747:Mechanics 5712:On Plants 5707:On Colors 5702:On Breath 5653:On Dreams 5643:On Memory 5406:Haecceity 5384:Syllogism 5355:Phronesis 5247:Catharsis 5196:Aristotle 5018:, Brill, 4998:, Brill, 4602:, Hackett 4478:): 11–28. 3733:bona mens 3686:and also 3649:Leviathan 3413:PHRONESIS 3379:phrónēsis 2580:intellect 2488:economics 2299:intuition 2083:‹See Tfd› 1975:Pufendorf 1931:eloquence 1748:Community 1740:an Equall 1556:knowledge 1465:skeptical 1436:bona mens 1276:Descartes 1253:Cartesian 1178:Lucretius 1164:humanitas 950:Epictetus 830:ventricle 822:five wits 813:Descartes 773:Augustine 594:phantasíā 587:φᾰντᾰσῐ́ᾱ 514:Lee (2011 460:τά κοινᾰ́ 368:Al-Farabi 330:Aristotle 245:Descartes 225:Aristotle 196:prejudice 194:, vulgar 6883:Rhetoric 6873:Folklore 6783:Category 6602:Analysis 6587:A priori 6578:Concepts 6518:Innatism 6455:Theories 6138:Category 6063:Nussbaum 6033:Brentano 5905:Averroes 5893:Avicenna 5883:Al-Kindi 5856:Erymneus 5752:Problems 5648:On Sleep 5615:Rhetoric 5594:Politics 5539:Movement 5401:Quiddity 5262:accident 5189:Overview 4912:(2011), 4895:Inquiry 4524:De Anima 3861:On Truth 3727:bon sens 3452:Rhetoric 3387:φρόνησῐς 3103:De Anima 3091:De Anima 2994:De Anima 2989:kī́nēsis 2982:κῑ́νησῐς 2883:bon sens 2654:See also 2638:systems. 2597:McCarthy 2591:Projects 2578:Thomist 2166:a priori 2142:a priori 2137:communal 2042:a priori 1990:Hegelian 1831:bon sens 1816:bon sens 1781:sympathy 1730:in this 1728:Partners 1670:humanist 1596:Voltaire 1550:a priori 1478:Habsburg 1428:'reason' 1406:bon sens 1384:bon sens 1372:bon sens 1366:Bon sens 1356:bon sens 1314:Gassendi 1217:communis 1158:De Anima 1100:Rhetoric 1036:rhetoric 1020:αἴσθησις 1012:ὑπόληψις 694:are the 684:phroneîn 498:accident 454:tá koiná 403:De Anima 390:and the 388:De Anima 376:Averroës 372:Avicenna 341:phroneîn 299:American 264:bon sens 170:bon sens 63:Concepts 6837:Society 6811:Portals 6718:more... 6498:Fideism 6444:more... 5981:Scotism 5969:Thomism 5620:Poetics 5529:History 5491:Physics 5483:Physics 5440:Organon 5368: ( 5314:Mimesis 5258:Essence 4474:8 (May 3396: 2946:1450a, 2613:Leibniz 2385:euphony 2054:Thomism 1963:Grotius 1959:Tacitus 1877:Leibniz 1869:Swabian 1700:Juvenal 1668:, as a 1654:Spinoza 1474:Bourbon 1470:Spinoza 1444: 1422: 1308:(1649). 1198:wrote: 1153:Timaeus 1097:In his 1069: 911:), and 827:Galenic 771:(70b). 768:Timaeus 738: 541:in his 527:sēmeîon 520:σημεῖον 335:φρονεῖν 251:" and " 6858:Belief 6612:Belief 6508:Holism 6023:Newman 6016:Modern 5925:Jewish 5575:Ethics 5468:Topics 5338:Philia 5332:Mythos 5206:Lyceum 5140: 5115: 5093: 5022: 5002: 4971: 4951: 4926: 4899:Essays 4881: 4850: 4830: 4808: 4767: 4717: 4695: 4673: 4653: 4633: 4561: 4528:. The 4501: 4435: 4409: 4381: 4355: 4327: 4301: 4260: 4154: 3842: 3764: 3704:, and 3625: 3425: 3345: 3250:II.19. 3217: 3074: 2903:Reason 2857: 2833:; and 2469:, and 2087:German 1973:, and 1901:Naples 1850:) and 1794:common 1704:Horace 1696:Seneca 1582:Essays 1533:, and 1476:, and 1457:Seneca 1412:raison 1318:Hobbes 1211:sensus 1186:Horace 1182:Seneca 1131:Cicero 1117:Cicero 1091:ἔνδόξα 1084:éndóxa 963:sensus 817:Hobbes 801:, and 763:ruling 663:Reason 651:. The 617:psūkhḗ 545:, the 384:Thomas 382:, and 380:Albert 311:ethics 220:psūkhḗ 198:, and 188:axioms 6793:Stubs 6712:Truth 6358:Plato 6088:Plato 6053:Smith 6038:Adler 5534:Parts 5431:Works 5390:Telos 5377:ousia 5302:Lexis 5290:Hexis 5235:Arete 5201:Logic 4120:(PDF) 4105:(PDF) 3454:1355a 3044:forms 3039:koiná 3029:koiná 3017:even. 2895:Error 2893:from 2891:Truth 2204:, or 1955:Plato 1881:Wolff 1852:taste 1732:Sense 1588:Locke 1246:koiná 1234:koiná 1048:dóxai 1041:δόξαι 878:κοινή 872:koinḗ 840:Roman 759:ruler 755:Galen 690:noeîn 672:lógos 641:lógos 633:λόγος 554:koiná 539:Plato 493:koiná 487:koiná 469:koiná 442:koiné 435:κοινή 355:noeîn 348:νοεῖν 6043:Foot 5677:Lost 5138:ISBN 5113:ISBN 5091:ISBN 5020:ISBN 5000:ISBN 4969:ISBN 4949:ISBN 4942:and 4924:ISBN 4879:ISBN 4848:ISBN 4828:ISBN 4806:ISBN 4765:ISBN 4715:ISBN 4693:ISBN 4671:ISBN 4651:ISBN 4631:ISBN 4559:ISBN 4499:ISBN 4476:1984 4470:37, 4433:ISBN 4407:ISBN 4379:ISBN 4353:ISBN 4325:ISBN 4299:ISBN 4258:ISBN 4152:ISBN 3840:ISBN 3762:ISBN 3623:ISBN 3613:See 3432:and 3423:ISBN 3393:lit. 3343:ISBN 3215:ISBN 3151:187a 3147:185a 3072:ISBN 3058:νοῦς 3050:noûs 3004:and 2855:ISBN 2784:The 2641:The 2630:The 2621:and 2569:and 1907:and 1879:and 1706:and 1590:and 1484:and 1441:lit. 1418:lit. 1324:noûs 1316:and 1240:noûs 1066:lit. 969:noûs 938:Rome 920:noûs 815:and 735:lit. 709:noûs 687:and 678:noûs 654:noûs 624:noûs 481:idéā 448:idia 428:idia 421:ἴδια 309:and 301:and 213:ψῡχή 4897:and 4472:no. 3730:as 2901:or 2632:Cyc 2615:'s 2599:'s 2338:". 1982:'s 1746:or 1387:as 1094:). 665:or 370:to 202:. 6849:: 5374:, 5111:, 5107:, 5089:, 5085:, 5056:, 4922:, 4918:, 4781:, 4483:^ 4113:83 4111:, 4107:, 3969:". 3944:, 3810:^ 3756:, 3698:, 3654:). 3642:, 3594:^ 3391:, 3315:^ 3201:^ 3184:^ 3158:^ 3126:^ 2986:, 2764:^ 2477:. 2465:, 2461:, 2301:. 2210:. 2198:, 2089:: 2019:: 1957:, 1702:, 1698:, 1610:. 1554:" 1529:, 1492:. 1184:, 1180:, 1176:, 1115:, 1064:, 1044:, 797:, 787:, 753:, 733:, 712:. 637:, 591:, 524:, 506:, 439:, 425:, 378:, 374:, 352:, 338:, 317:. 287:. 217:, 6813:: 6184:e 6177:t 6170:v 5380:) 5260:– 5174:e 5167:t 5160:v 4618:. 4280:. 4176:. 3956:. 3636:( 3415:" 3405:' 3399:' 3383:( 3224:. 3153:. 3149:– 3081:. 3054:( 2968:. 2863:. 2816:. 2810:" 2806:" 2649:. 2627:. 2154:" 2080:( 1673:( 1453:' 1447:' 1439:( 1431:' 1425:' 1415:( 1226:. 1120:" 1088:( 1078:' 1072:' 1058:( 992:( 980:. 905:( 893:( 875:( 852:" 747:' 741:' 727:( 669:( 629:( 583:( 500:( 457:( 158:( 129:e 122:t 115:v 45:. 34:. 20:)

Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.

Index