Common sense - Knowledge

505:, 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; 1631: 1910:, 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 2894:, 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." 568:, 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 1329: 224:, 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 1621:

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?

1508:, 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 2506:). 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 2060: 315: 2028:, 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 1247: 6123: 1277:. 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. 6821: 2878:"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 557: 834: 1993: 2562:. 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: 670:. 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 594:, 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 6809: 6134: 1756:'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. 2021:. 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. 2235:. 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. 1699:, 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 1785:, 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. 1238:, 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. 420:) 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" ( 1881: 1954:. 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 2134:) 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. 2012:

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;

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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

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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,

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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

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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

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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

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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

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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

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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

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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

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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

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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.

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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

1535:, 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 " 1273:. 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 2118:); 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 1612:

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

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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

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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".

997:, 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 857:

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

2412:. 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 664:) 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 3005:

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

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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

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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

2395:, 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 1932:, 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. 452:), 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. 1967:

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

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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

1591:" 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 650:, 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. 133:"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 1941:

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

586:), 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 228:, 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. 1485:

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

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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.

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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

2262:, 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. 1461:, 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 929:. 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. 1145:(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 406:, 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 ( 2389:, 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, 2165:

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.

1149:, 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 2530:(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 501:). 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. 2112:, 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 ( 1661:

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

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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

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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

1892:(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, 1790:

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

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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

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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,

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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

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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

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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:

1098:" 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, 4563:

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

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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.

814:, 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 2071: 738:). (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 256:), 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 4719:

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

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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

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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

1316:, 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"... 3621:. 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): 523:

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.

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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. "

163:. 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 2101:, 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 321:, 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 ( 5004:

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

1558:, 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 " 2571:

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.

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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.

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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

2425:, "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". 385:

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".

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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.

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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

3669:, 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 216:

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

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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

1914:. 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 1122:

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

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

250:, Descartes established the most common modern meaning, and its controversies, when he stated that everyone has a similar and sufficient amount of common sense ( 3465: 2446:

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

2273:", 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. 1352:. And this second concept survived better. This work was written in French, and does not directly discuss the Aristotelian technical theory of perception. 2407: 945:, 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 4063:. Citing Plato on the other hand, shows the typical rejection in this period of Aristotle and scholasticism, but not classical learning in its entirety. 5656: 2258:, which has become internationally influential. One of the names Peirce used for the movement was "Critical Common-Sensism". Peirce, who wrote after 1752:

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

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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.

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

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

3848: 2082:) was a useful concept for understanding aesthetics, but he was critical of the Scottish school's appeals to ordinary widely shared common sense ( 1324:

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

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

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

3139: 1849:"was emptied and intellectualized by the German enlightenment". But German philosophy was becoming internationally important at this same time. 5409: 1634: 988: 4086: 6776: 3135: 1676:

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

590:

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

1707:, which is different from a tribal or factional sentiment, but a more general fellow feeling that is very important for larger communities: 768:. Under the influence of the great Persian philosophers Al-Farabi and Avicenna, several inner senses came to be listed. "Thomas Aquinas and 5047:

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

2887: 194:"Common sense" has at least two older and more specialized meanings which have influenced the modern meanings, and are still important in 3001:" (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 1191:

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 (

1130:

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

4736:

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

3919:

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

3287:, "enables the animal to extract vital information about its environment from the form processed by the common sense and imagination." 764:

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

5587: 5161: 3439: 560:

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

3375: 575: 1291:. But he distanced himself from the Aristotelian conception of a common sense faculty, abandoning it entirely by the time of his 1209:? (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 5020:

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

2207:"cannot be based on feeling, not even if one does not mean an individual's feeling but common moral sensibility". For Kant, the 2181:, and the more general English meaning which he associated with Reid and his followers, for which he used various terms such as 6171: 2510:, who have taken their bearings from the above-mentioned philosophical debates involving Habermas, Gadamer, the anti-Cartesian 2018: 1653:

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

1135:

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

2372:

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

1320:

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

508: 6786: 4941: 4820: 2161: 1332:

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

294:. Today, the concept of common sense, and how it should best be used, remains linked to many of the most perennial topics in 109: 3364:

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

2744:: "the basic level of practical knowledge and judgment that we all need to help us live in a reasonable and safe way". C.S. 2401:

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

5710: 3935:

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

3633:

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

3566:

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

2970: 1823:), such as found in Reid, remains normal to this day. But according to Gadamer, the civic quality implied in discussion of 1884:

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

519:, 'sign, mark') of what the specialist senses have perceived. The common sense is therefore also where a type of 6595: 6071: 5114: 5012: 4992: 4961: 4880:

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

4250: 3615: 3415: 3335: 3207: 3064: 2847: 2585: 1027:, a subject that Aristotle was the first to systematize. In rhetoric, a prudent speaker must take account of opinions ( 1008: 1000: 1672:

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

1177:

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

837:

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

6851: 6566: 6443: 5745: 5130: 5105: 5083: 4916: 4902: 4871: 4840: 4798: 4757: 4707: 4685: 4663: 4643: 4623: 4551: 4491: 4425: 4399: 4371: 4345: 4317: 4291: 4144: 3832: 3754: 2837: 2775: 2734: 1649:, concerns about the inhumanity of the deductive approach of Descartes increased. With this in mind, Shaftesbury and 423: 5626: 5272: 4583:

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

2309:

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

102: 2542:, seeking an approach more consistent with Aristotle and Aquinas, equated this foundational common sense with the 987:

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.

5651: 5097: 1700: 1269: 260:, common sense came to be seen more positively as the basis for empiricist modern thinking. It was contrasted to 409: 336: 6706: 5991: 5241: 1817:

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

4455:, "Against Parsimony: Three Easy Ways of Complicating Some Categories of Economic Discourse." Bulletin of the 2748:, p. 146) wrote that what common sense "often means" is "the elementary mental outfit of the normal man." 2217:

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

1630: 399:, especially at line 425a27. The passage is about how the animal mind converts raw sense perceptions from the 6103: 6016: 5267: 5154: 2001: 1869: 1398:

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

1267:

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

621: 286:(1776) has been described as the most influential political pamphlet of the 18th century, affecting both the 31: 6645: 6108: 5489: 2491: 1861: 1663: 1287:. The French philosopher did not fully reject the idea of the inner senses, which he appropriated from the 333:) in order to reach many types of basic judgments. In his scheme, only humans have real reasoned thinking ( 1759:

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

6640: 6546: 6456: 3554:

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

3046: 2931: 2612: 2503: 2284: 3607:

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

6866: 6856: 6799: 6164: 5730: 5349: 5075: 3854: 2559: 2494:

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

1906:. Vico's initial use of the term, which was of much inspiration to Gadamer for example, appears in his 59: 4772:

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

2592:

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

2535: 1918:, including raw perceptions of physical bodies. Hence common sense is not just a "guiding standard of 201: 6781: 6582: 6574: 6471: 6316: 6093: 2684: 2270: 2154: 2151:", and tried to give a new way to certainty through methodical logic, and an assumption of a type of 1538: 526:

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

2159:

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

6841: 6743: 6655: 6551: 6516: 6276: 5672: 5147: 4908: 4105: 2597: 587: 4334:"Gadamer's Rhetorical Conception of Hermeneutics as the key to developing a Critical Hermeneutics" 2487:, and mathematical economics has now come to be an influential tool of political decision making. 2314: 2037:

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

1926:". The imagination or fantasy, which under traditional Aristotelianism was often equated with the 1263:

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

232:(common sense) intellectual capacities and experiences of the whole social body." This began with 6723: 6556: 6432: 6366: 6188: 5553: 5494: 5461: 4984:

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

3637: 2943: 2796: 2624: 2531: 2279: 282: 74: 45: 2789:

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

1370:

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

6670: 6590: 5646: 5532: 5509: 5436: 5332: 4522: 4518: 2631: 2484: 2045:. The influence has been particularly important concerning the epistemological importance of a 1570: 1328: 4361: 3822: 3054: 1853: 6771: 6748: 6728: 6610: 6481: 6421: 6157: 5760: 5755: 5735: 5537: 5250: 4808: 4134: 3742: 3605: 3265: 2937: 2666: 2606: 2534:. This was similar to the approach of Thomas Reid, who for example was a direct influence on 2523: 1613: 965:), but he only found one clear case of a Latin text showing this apparent meaning, a text by 536: 486: 355:

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

4205:, pp. 32–34). Note: The source makes it clear that "English" includes Scottish authors. 6680: 6665: 5849: 5750: 5740: 5705: 5603: 5582: 5471: 2740: 2690: 2447: 2218: 1773:, which was not so much a public spirit as such, but a kind of extension of self-interest. 1658: 1646: 1505: 1293: 1088: 225: 164: 6296: 4521:

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

1897: 1422:); and second, wisdom, the perfected version of the first. The Latin term Descartes uses, 396: 8: 6758: 6753: 6733: 6635: 6620: 6615: 6416: 6046: 5819: 5608: 5563: 5527: 5479: 5451: 4452: 3235: 2802: 2672: 2669: – Branch of artificial intelligence aiming to create AI systems with "common sense" 2648: 1532: 1523: 1478: 1406: 1161:, but also humane conduct, good breeding, refined manners, and so on. Apart from Cicero, 1069:), which is a term he used for self-evident logical axioms, but with other terms such as 966: 461:(such as movement) people have a sense — a "common sense" or sense of the common things ( 287: 246: 180: 2310: 1864:, who appealed to Enlightenment figures in his critique of the Cartesian rationalism of 6411: 6201: 6126: 6036: 5863: 5786: 5572: 5517: 5456: 5419: 5320: 5194: 3361: 2949: 2875:" sometimes translated as "good sense". The opening lines in English translation read: 2738:: "sound and prudent judgment based on a simple perception of the situation or facts"; 2593: 2459: 2443: 1973: 1923: 1753: 1668: 1654: 1519: 1445: 1321: 1259:, seated in the pineal gland inside the brain, and from there to the immaterial spirit. 1141: 818: 783: 756: 564:

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

171:

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

4767: 4717: 4577:

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

2435:

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

2351: 991:

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

6871: 6861: 6813: 6660: 6138: 6098: 6026: 6011: 5986: 5809: 5799: 5441: 5384: 5290: 5229: 5126: 5119: 5101: 5079: 5008: 4988: 4957: 4937: 4912: 4867: 4863:

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

4836: 4816: 4809:"The distinction between primary and secondary qualities in ancient Greek philosophy" 4794: 4753: 4703: 4681: 4659: 4639: 4619: 4547: 4487: 4421: 4395: 4367: 4341: 4313: 4287: 4246: 4140: 3930: 3828: 3750: 3628: 3611: 3411: 3331: 3203: 3060: 2998: 2843: 2651: – Logical fallacy in which a thesis is deemed correct on the basis of tradition 2601: 2539: 2507: 1650: 1588: 1559: 1013:; how generally Passion was by those Philosophers brought under the Head of Opinion". 531: 372: 291: 257: 64: 6241: 5042: 4734: 3955: 3931:"section i: A general Account of our several Senses and Desires, Selfish or Publick" 3706: 2555: 1250: 233: 6738: 6690: 6625: 6376: 6351: 6311: 6226: 5981: 5839: 5682: 5522: 5354: 5315: 5309: 5210: 4898: 4525:. The more recent translation by Joe Sachs (see below) attempts to be more literal. 2929:

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

2678: 2660: 2451: 2421: 2391: 2204: 1684: 1466: 1170: 922: 822: 787: 636: 403: 20: 6511: 1835:

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

1594: 553:, which is something like a sense, and something like thinking, but not rational. 271: 6846: 6630: 6496: 6491: 6386: 6341: 6221: 6051: 5947: 5725: 5720: 5715: 5618: 5577: 5446: 5337: 5170: 5002: 4982: 4951: 4861: 4830: 4786: 4745: 4695: 4673: 4653: 4633: 4613: 4539: 4481: 4415: 4387: 4333: 4307: 4281: 4240: 3399: 3325: 3032: 2699: – Aggregate of individual attitudes or beliefs held by the adult population 2495: 2480: 2386: 2075: 2004:

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

1893: 1760: 1696: 1604: 1515: 1469:

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

1462: 1302: 978: 912:—something, at least in Aristotle, that would not be present in "lower" animals. 381: 368: 303: 3713:, who also notes that according to Gilson, Descartes himself always referred to 2554:

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

2469: 1767:, the latter writing in plural of the "moral sentiments" with the key one being 1388:, p. 2) writes that "Descartes is the source of the most common meaning of 1041:) that are widely held. Aristotle referred to such commonly held beliefs not as 6825: 6406: 6401: 6391: 6301: 6266: 6256: 6231: 6206: 6196: 6041: 6021: 5976: 5952: 5829: 5484: 5216: 5072:

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

3021:

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

2696: 2635: 2527: 2463: 2341: 2274: 2259: 2146: 2128:

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

1774: 1127: 769: 4388:"Paul Ricoeur's and Hans-Georg Gadamer's diverging reflections on recognition" 2404:

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

6835: 6521: 6461: 6426: 6361: 6336: 6331: 6291: 6261: 6031: 5942: 5934: 5824: 5765: 5404: 5399: 2511: 2455: 2330: 2092: 2059: 1564: 1555: 1474: 1336:

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

1288: 962: 520: 4162: 2305:

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

314: 6536: 6381: 6251: 6236: 6180: 6088: 5814: 5359: 5302: 5284: 3400:"Gadamer's dialogical imperative: Linking Socratic dialogue to Aristotle's 2990: 2826:, p. 117): "today the Anglo-Saxon concept prevails almost everywhere". 2790: 2654: 2589: 2428: 2382:

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

2251: 1984:, both of which apparently developed without any awareness of Vico's work. 1781:

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

1580: 1528: 1274: 1158: 946: 794:, argued for five internal senses: the common sense, imagination, fantasy, 647: 295: 277: 265: 188: 27: 2801:

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

1246: 6685: 6541: 6531: 6476: 6451: 6396: 6371: 6356: 6326: 6306: 6281: 6211: 5964: 5804: 5794: 5499: 5296: 5262: 4511: 4060: 4052: 3396:), and a connection to what Vico saw in the concept of common sense. See 2702: 2499: 2266: 2005: 1981: 1968: 1959: 1955: 1470: 1184: 983: 854: 791: 773: 765: 655: 569: 261: 237: 221: 2538:. This meant basing knowledge upon something uncertain, and irrational. 2479:. The axiom that communities can be usefully modeled as a collection of 2225:

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

547:

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

364: 198:. The original historical meaning is the capability of the animal soul ( 6695: 6675: 6526: 6501: 6466: 6321: 6286: 6271: 6246: 6216: 5920: 5886: 5256: 5189: 4971: 3022: 2994: 2318: 2306: 2255: 2232: 2102: 2038: 2025: 2000:

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

1880: 1836: 1764: 1608: 1576: 1551: 1162: 1100: 739: 241: 217: 195: 172: 90: 5056:

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

4787:"Common Sense between Bacon and Vico: Scepticism in England and Italy" 3098:

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

1392:

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

236:'s criticism of it, and what came to be known as the dispute between " 6650: 6081: 5898: 5876: 5834: 5700: 5695: 5690: 5641: 5631: 5394: 5372: 5343: 5235: 5184: 3367: 3365: 3269:

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

3036: 3026: 3016: 2976: 2543: 2476: 2287: 1963: 1927: 1919: 1915: 1911: 1544: 1453: 1311: 1264: 1233: 1227: 1221: 1166: 1152: 1093: 1070: 1042: 1034: 972: 956: 938: 932: 916: 907: 901: 889: 877: 871: 859: 848: 810: 801: 761: 711: 705: 696: 677: 671: 665: 659: 641: 627: 611: 604: 595: 581: 541: 480: 474: 468: 462: 456: 441: 435: 429: 415: 400: 356: 342: 328: 318: 213: 207: 184: 149: 5027:, trans. Elio Gianturco. Ithaca, NY: Cornell University Press, 1990. 4392:

Gadamer and Ricoeur: Critical Horizons for Contemporary Hermeneutics

4338:

Gadamer and Ricoeur: Critical Horizons for Contemporary Hermeneutics

4267:"Phenomenal Conservatism | Internet Encyclopedia of Philosophy" 4242:

Beyond Objectivism and Relativism: Science, Hermeneutics, and Praxis

2657: – Axioms under the epistemological view called foundationalism 2366:

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

1448:

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

556: 351:

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

302:, with special focus often directed at the philosophy of the modern 6506: 5893: 5881: 5871: 5844: 5636: 5389: 4266: 4176: 4056: 2017:

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

1814:(healthy understanding) are the terms for everyday "common sense". 1769: 1584: 1253:' illustration of perception. Sensations from the senses travel to 1024: 833: 391: 360: 168: 6820: 5139: 4813:

Primary and Secondary Qualities: The Historical and Ongoing Debate

2623:

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

2600:

to derive answers to questions expressed in logical form. Compare

2376:" in "dis-sensus". Lyotard claimed that any attempt to impose any 2024:

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

925:, a Greek philosophy, influenced by Aristotle, and influential in 6486: 5969: 5957: 5428: 5246: 4856:

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

2373: 2042: 1951: 1947: 1865: 1688: 1642: 1458: 1157:. This was a term that could be used by Romans to imply not only 754:

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

26:

For the American Revolutionary War pamphlet by Thomas Paine, see

4652:

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

4363:

Theology After Ricoeur: New Directions in Hermeneutical Theology

2013:

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

6600: 6149: 5326: 2891: 1889: 1872:, who were the most important German philosophers before Kant. 1857: 1692: 1306: 1174: 1119: 1105: 1072: 805: 651: 299: 4601:, 2nd rev. ed., trans. Joel Weinsheimer and Donald G. Marshall 2985:

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

540:. But Plato's dialogue presented an argument that recognising 6700: 6346: 6076: 5378: 5365: 5278: 5223: 4953:

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

3910: 3434: 3373: 3082:

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

3044: 2968: 2883: 2879: 2681: – Quality of being surprising and contrary to intuition 1992: 1978: 1943: 1840: 1744: 1078: 1048: 1028: 1006: 998: 895: 815: 743: 717: 629: 619: 573: 527: 447: 421: 407: 334: 322: 199: 176: 142: 4075:, I.ii "Elements" (§§141-146) and I.iv "Method" (§§347-350). 3954:

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

1603:

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

4055:, during this period citation of Tacitus is referred to as 3956:

An Introduction to the Principles of Morals and Legislation

3436:ἀνάγκη διὰ τῶν κοινῶν ποιεῖσθαι τὰς πίστεις καὶ τοὺς λόγους 3038: 2981:), and number is perceived by perceiving a lack of unity. ( 2568: 2051:

for any possibility of rational discussion between people.

1996:

Thomas Reid, founder of the Scottish school of Common Sense

1499: 1036: 926: 610: 514: 496: 455:

In this passage, Aristotle explained that concerning these

3281:, p. 10). The "cogitative" or "estimative" capacity, 1681:

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

808:, in the 1600s, the inner senses had been standardized to 603:

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

4059:, and was often a veiled way of showing the influence of 2675: – Ideas generally accepted by experts or the public 2620: 2293: 2254:, the founder of the philosophical movement now known as 1637:, a proponent of a Roman-inspired concept of common sense 2283:, which he claims to accord with common sense by way of 1711:

A publick Spirit can come only from a social Feeling or

1232:(intellect) and reason, which perceives another type of 689:

used for perception and imagination in animals, and the

244:". In the opening line of one of his most famous books, 4970:

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

2522:

Among Catholic theologians, writers such as theologian

1900:. Vico united the Roman and Greek meanings of the term 1527:

nature and common sense". Descartes and the Cartesian "

1226:, and which animals also have; and, on the other hand, 4390:, in Mootz III, Francis J.; Taylor, George H. (eds.), 4336:, in Mootz III, Francis J.; Taylor, George H. (eds.), 4051:

As remarked by several commentators such as Croce and

1987: 1715:

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

695:

or apprehendable forms used in the human intellect or

609:) has an extra level of complexity in the form of the 6797: 4483:

Art and Intellect in the Philosophy of Etienne Gilson

4161:. Key German terms are added in square brackets. See 2360:, were criticised by Lyotard for their use of Kant's 1802:

are used for this feeling of human solidarity, while

1531:", rejected reliance upon experience, the senses and 5094:

Common Sense: Its History, Method, and Applicability

2705: – Informal understanding of acceptable conduct 2169:

Kant used different words to refer to his aesthetic

1739:. And thus Morality and good Government go together. 1494: 4540:"Sensus Communis in the works of M. Tullius Cicero" 4279: 2298:In twentieth century philosophy the concept of the 1731:, nor consider themselves as subject to any law of 883: 865: 772:recognized four internal senses: the common sense, 506: 490: 175:, good sense, and source of scientific and logical 5657:On Youth, Old Age, Life and Death, and Respiration 5118: 4693: 3824:The Concept of Humanity in an Age of Globalization 3408:Gadamer's Hermeneutics and the Art of Conversation 3263:, Part II, chapter 3, which concerns a passage in 2721: 2221:remarks, reviewing this same critique of Gadamer: 5862: 5785: 5113: 4973:Characteristicks of Men, Manners, Opinions, Times 3202:, Great Books of the Islamic World, p. 389, 1126:, p. 112) has proposed for example that the 6833: 4791:Common Sense: The Foundations for Social Science 4750:Common Sense: The Foundations for Social Science 4700:Common Sense: The Foundations for Social Science 4678:Common Sense: The Foundations for Social Science 4544:Common Sense: The Foundations for Social Science 3352:, volume I, part III, section I, first footnote. 2354:, who took a similar position concerning Kant's 2265:Another example still influential today is from 2214:conditions such as attractiveness and emotion". 1583:, in their critique of metaphysics, and in 1733 4531:The World of the Imagination: Sum and Substance 4283:Dissensus Communis: Between Ethics and Politics 4132: 3052: 1625: 434:) is a term opposed to specific or particular ( 4768:"§ 40.: Of Taste as a kind of sensus communis" 4417:Paul Ricoeur: The Promise and Risk of Politics 3586: 3584: 3299:, p. 11). See below concerning Descartes. 2350:and thoughtfulness generally. Arendt and also 1635:Anthony Ashley-Cooper, 3rd Earl of Shaftesbury 989:Anthony Ashley Cooper, 3rd Earl of Shaftesbury 347:), which takes them beyond their common sense. 6165: 5155: 4746:"Enlightenment and the decay of common sense" 4651: 4615:Thomist Realism and the Critique of Knowledge 3768: 3676: 3670: 3515: 3479: 3307: 3305: 3182: 2905: 2269:, several of whose essays, such as the 1925 " 1749:or Sensus Communis by some of the Antients". 1220:sense perception which both use the sensible 352: 110: 16:Sound practical judgement in everyday matters 5933: 4859: 4671: 4366:, Westminster John Knox Press, p. 149, 3714: 3700: 3694: 3688: 3682: 3539: 2870: 2687: – Cognitive bias about one's own skill 2405: 2194: 2188: 2182: 2176: 2144: 2083: 1935:In its mature version, Vico's conception of 1818: 1809: 1803: 1797: 1791: 1592: 1547:in the human mind—a controversial proposal. 1399: 1393: 1382:, but treated them as two separate things). 1371: 1359: 1353: 1343: 1131: 269: 251: 157: 4479: 3827:, Vandenhoeck & Ruprecht, p. 131, 3726: 3720: 3699:, used by Kant and others. French also has 3603: 3581: 3381: 3282: 2693: – Topic in linguistics and philosophy 2549: 2436: 2413: 2396: 2377: 2367: 2361: 2355: 2345: 2334: 2322: 2299: 2277:has advocated an epistemic theory he calls 2226: 2208: 2170: 2152: 2129: 2119: 2113: 2096: 2064: 2054: 2046: 2029: 1936: 1901: 1852:Gadamer notes one less-known exception—the 1844: 1830: 1824: 1536: 1509: 1429: 1423: 1405: 1377: 1365: 1337: 1282: 1254: 1210: 1204: 1198: 1192: 1178: 1150: 1110: 1054: 1018: 992: 950: 842: 795: 777: 723: 690: 684: 548: 440:). The Greek for these common sensibles is 389: 179:. On the other hand it has been equated to 135: 6172: 6158: 5162: 5148: 5053: 4784: 4413: 4139:, Cambridge University Press, p. 85, 3780: 3710: 3302: 3118: 3116: 2989:explains, Aristotle is talking about what 2823: 2819: 2483:is a central assumption in much of modern 2239: 473:) sense perception for movement and other 167:the term "common sense" has been used for 117: 103: 4949: 4897: 4835:, Cambridge: Cambridge University Press, 4586: 4576: 4559: 4439: 4238: 4190: 4120: 4039: 4027: 3928: 3791: 3743:"Première Partie; Commentaire Historique" 3666: 3590: 3563: 3551: 3422: 2862: 2835: 2815: 2663: – Statement widely known to be true 2470:"Moral sense" as opposed to "rationality" 2175:, for which he used Latin or else German 1385: 1123: 977:is found only in the work of the emperor 888:, 'common mind/thought/reason'), 853:, which came to be recovered by Medieval 479:, because then we would not perceive the 5040: 5035:(3rd ed.), Cornell University Press 4631: 4475: 4473: 4305: 3296: 3278: 3260: 3248: 3222: 3165: 3154: 3025:", although Aristotle distinguishes the 2954: 2917: 2058: 1991: 1879: 1629: 1500:Epistemology: versus claims of certainty 1327: 1245: 847:" is the Latin translation of the Greek 832: 591: 565: 555: 313: 4743: 4596: 4226: 4214: 4202: 4015: 4003: 3991: 3979: 3967: 3885: 3804: 3802: 3800: 3509: 3193: 3191: 3178: 3176: 3174: 3150: 3148: 3113: 3053:Anagnostopoulos, Georgios, ed. (2013), 2762: 2462:, and the recent theorist of rhetoric, 2095:developed a new variant of the idea of 1888:Vico, who taught classical rhetoric in 1587:"introduced him as the "father" of the 704:Aristotle also occasionally called the 6834: 5091: 5069: 5000: 4980: 4969: 4866:, University of South Carolina Press, 4611: 4537: 4385: 4359: 4136:The Cambridge companion to Thomas Reid 3897: 3808: 3740: 3654: 3503: 3491: 3453: 3397: 3349: 3327:Prolepsis and Ennoia in the Early Stoa 3311: 3197: 2758: 2756: 2754: 2294:Ethics: what the community would think 2231:), we are easily led down the path to 2019:Professor of Moral Philosophy, Glasgow 1616:. Concerning such sceptics, he wrote: 1550:In contrast to the rationalists, the " 941:(III.vi.8), a Stoic philosopher. C.S. 870:, 'common, shared'); not only 6153: 6004: 5913: 5143: 5049:, vol. IV, New York: E.R. DuMont 4924: 4848: 4828: 4528: 4509: 4470: 4457:American Academy of Arts and Sciences 4331: 4084: 3820: 3575: 3527: 3323: 3122: 3107: 2745: 2548:of Aristotle, that correspond to the 2162:Prolegomena to Any Future Metaphysics 942: 5711:On Melissus, Xenophanes, and Gorgias 5033:The New Science of Giambattista Vico 5030: 4879: 4765: 4732: 4715: 4280:van Haute; Birmingham, eds. (1995), 4245:, University of Pennsylvania Press, 4158: 4072: 3873: 3797: 3188: 3171: 3145: 3031:perceived by common sense, from the 2842:. : Harvard Univ Press. p. 23. 2517: 2340:example in the case of someone like 1875: 1645:had applied Cartesian approaches to 782:, and memory. Avicenna, followed by 5169: 4806: 4174: 2986: 2886:, which is properly what is called 2751: 2321:" condition as one where there is " 1988:Thomas Reid and the Scottish school 502: 13: 6072:Transmission of the Greek Classics 5063: 4658:, Johns Hopkins University Press, 3626: 1514:linking them). Cartesians such as 1118:Whether the Latin writers such as 14: 6883: 5746:The Situations and Names of Winds 5037:. Translated by Bergin and Fisch. 4904:Common Sense: A Political History 4789:, in van Holthoon; Olson (eds.), 4748:, in van Holthoon; Olson (eds.), 4698:, in van Holthoon; Olson (eds.), 4676:, in van Holthoon; Olson (eds.), 4542:, in van Holthoon; Olson (eds.), 3876:Chapter: ESSAY XVIII: THE SCEPTIC 3846: 2839:Common Sense: A Political History 2776:Shorter Oxford English Dictionary 2735:Merriam-Webster Online Dictionary 1495:The Enlightenment after Descartes 1444:), derives from the Stoic author 6819: 6807: 6179: 6132: 6122: 6121: 5025:On the Study Methods of our Time 4593:. Translated by Stephen H. Voss. 4579:Descartes: Philosophical Letters 4486:, University of Missouri Press, 4133:Cuneo; Woudenberg, eds. (2004), 3900:, Volume I, Part III, section 1. 3406:, in Wierciński, Andrzej (ed.), 2502:, both members of the so-called 1908:On the Study Methods of our Time 1092:for example Aristotle mentions " 746:, and Al-Farabi, calling it the 5652:On Length and Shortness of Life 4793:, University Press of America, 4752:, University Press of America, 4702:, University Press of America, 4680:, University Press of America, 4546:, University Press of America, 4502: 4480:Aran Murphy, Francesca (2004), 4445: 4433: 4407: 4379: 4353: 4325: 4299: 4273: 4259: 4232: 4220: 4208: 4196: 4184: 4168: 4152: 4126: 4078: 4066: 4045: 4033: 4021: 4009: 3997: 3985: 3973: 3961: 3948: 3922: 3903: 3891: 3879: 3867: 3840: 3814: 3785: 3774: 3762: 3734: 3660: 3648: 3596: 3569: 3557: 3545: 3533: 3521: 3497: 3485: 3473: 3459: 3447: 3428: 3355: 3343: 3317: 3290: 3272: 3254: 3242: 3228: 3216: 3159: 3128: 3101: 3085: 3073: 3009: 2960: 2923: 2911: 2869:. Note: The term in French is " 2722:van Holthoorn & Olson (1987 2344:, which consisted in a lack of 2244: 2110:The common Understanding of men 2088:) as a basis of real knowledge. 2002:Scottish school of Common Sense 1856:, inspired by the 18th century 1270:Meditations on first philosophy 309: 6596:Analytic–synthetic distinction 5242:Correspondence theory of truth 5117:; Lifschitz, Vladimir (1990), 4674:"The common sense of Rousseau" 4655:Rethinking the Medieval Senses 4460: 4306:Benjamin, Andrew, ed. (1992), 3200:Al-Farabi on the Perfect State 2899: 2856: 2829: 2808: 2783: 2767: 2727: 2715: 2124:we must include the Idea of a 1679:The Earl's seminal 1709 essay 1554:" took their orientation from 1197:) how will he ever learn that 1183:" in a range of such ways. As 800:, and memory." By the time of 467:) — and there is no specific ( 1: 5588:Constitution of the Athenians 4849:Moore, George Edward (1925), 4694:van Holthoorn; Olson (1987), 4635:Aristotle on the Common Sense 4566:, Washington: M. Walter Dunne 4340:, A&C Black, p. 84, 2709: 2139:ordinary acts of cognition". 1023:and Aristotle's Greek was in 32:Common sense (disambiguation) 5490:On Generation and Corruption 4976:, Indianapolis: Liberty Fund 4811:, in Nolan, Lawrence (ed.), 4722:, Indianapolis: Liberty Fund 4597:Gadamer, Hans-Georg (1989), 4414:Dauenhauer, Bernard (1998), 3937:, Indianapolis: Liberty Fund 3821:Zhang, Longxi (2011-12-07), 3366: 3037: 3027: 3017: 3015:These "common sensibles" or 2977: 2544: 2492:methodological individualism 2063:Immanuel Kant proposed that 1928: 1922:" but also "the standard of 1862:Friedrich Christoph Oetinger 1727:, as they who scarcely know 1664:methodological individualism 1342:", but also the French term 1312: 1241: 1234: 1228: 1222: 1094: 1071: 1043: 1035: 973: 957: 933: 917: 908: 902: 890: 878: 872: 860: 849: 821:of the brain. The anatomist 712: 706: 697: 678: 672: 666: 660: 642: 628: 612: 605: 596: 582: 542: 515: 497: 481: 475: 469: 463: 457: 442: 436: 430: 416: 343: 329: 208: 150: 7: 6641:Internalism and externalism 5031:Vico, Giambattista (1968), 4860:Peters Agnew, Lois (2008), 4638:, Oxford University Press, 4239:Bernstein, Richard (1983), 3929:Hutcheson, Francis (2002), 3094:column 427a. Plato, in his 2932:De memoria et reminiscentia 2642: 2613:characteristica universalis 2579: 2504:Chicago school of economics 2481:self-interested individuals 2385:In a parallel development, 1703:was what came to be called 1364:gave a new way of defining 1139:in a manuscript on Plato's 1017:Another link between Latin 710:(or one version of it) the 10: 6888: 5731:On Marvellous Things Heard 5350:Potentiality and actuality 5076:Cambridge University Press 4933:On Memory and Recollection 4533:, Rowman & Littlefield 4420:, Rowman and Littlefield, 3909:Although Greek, this term 3604:Leijenhorst, Cees (2002), 3435: 3374: 3045: 2969: 2836:Rosenfeld, Sophia (2014). 2560:Reginald Garrigou-Lagrange 2333:adapted Kant's concept of 2313:indeed take the lead from 1958:, improving upon Grotius, 1763:" referred to by Hume and 1745: 1348:, with which he opens his 1115:" in the Latin of Cicero. 1079: 1049: 1029: 1007: 999: 955:could be a translation of 896: 884: 866: 718: 620: 574: 507: 491: 448: 422: 408: 335: 323: 200: 143: 60:Collaborative intelligence 25: 18: 6767: 6716: 6565: 6472:Evolutionary epistemology 6442: 6187: 6117: 6094:Commentaries on Aristotle 6064: 5778: 5681: 5665: 5617: 5596: 5562: 5546: 5508: 5470: 5427: 5418: 5203: 5177: 5058:, Oxford University Press 5054:Wierzbicka, Anna (2010), 4956:, Duke University Press, 4851:A defense of common sense 4739:, Oxford: Clarendon Press 4581:, Oxford University Press 4123:, p. 3, and Gadamer. 3690:gesunder Menschenverstand 3059:, John Wiley & Sons, 2271:A Defence of Common Sense 2130: 1831: 967:Phaedrus the fable writer 876:, but also such terms as 6852:Concepts in epistemology 6744:Philosophy of perception 6547:Representational realism 6517:Naturalized epistemology 5121:Formalizing Common Sense 4909:Harvard University Press 4632:Gregorić, Pavel (2007), 4612:Gilson, Etienne (1939), 4587:Descartes, Rene (1989), 4560:Descartes, Réné (1901), 3741:Gilson, Etienne (1925), 3198:Walzer, Richard (1998), 3056:A Companion to Aristotle 2598:automated theorem prover 2184:gemeinen Menscheverstand 2055:Kant: In aesthetic taste 1977:, as well as much later 1095:koinōn tàs písteis 828: 588:Alexander of Aphrodisias 19:Not to be confused with 6724:Outline of epistemology 6557:Transcendental idealism 5462:Sophistical Refutations 5092:Ledwig, Marion (2007), 4807:Lee, Mi-Kyoung (2011), 4766:Kant, Immanuel (1914), 4098:Chicago-Kent Law Review 4091:and forensic eloquence" 3911: 2625:artificial-intelligence 2532:Jean-Marie de Lamennais 2280:phenomenal conservatism 2240:Contemporary philosophy 1641:Once Thomas Hobbes and 1301:Contemporaries such as 906:, all of which involve 388:The best-known case is 75:Intelligence assessment 46:Collective intelligence 6671:Problem of other minds 5647:On Divination in Sleep 5333:Horror vacui (physics) 4523:August Immanuel Bekker 4519:Loeb Classical Library 4193:, p. 312, note 2. 3747:Discours de la méthode 3727: 3721: 3715: 3701: 3695: 3689: 3683: 3677: 3671: 3645: 3410:, LIT Verlag Münster, 3283: 2896: 2871: 2632:Open Mind Common Sense 2573: 2550: 2485:mathematical economics 2437: 2414: 2406: 2397: 2378: 2368: 2362: 2356: 2346: 2335: 2323: 2300: 2237: 2227: 2209: 2195: 2189: 2183: 2177: 2171: 2153: 2145: 2136: 2120: 2114: 2097: 2089: 2084: 2079: 2065: 2047: 2030: 2015: 1997: 1937: 1902: 1885: 1845: 1825: 1819: 1810: 1804: 1798: 1792: 1787: 1741: 1638: 1623: 1593: 1537: 1510: 1488: 1424: 1400: 1394: 1378: 1372: 1366: 1360: 1354: 1344: 1338: 1333: 1326: 1299: 1283: 1260: 1255: 1217: 1211: 1205: 1199: 1193: 1179: 1151: 1111: 1019: 993: 961:, (for example in the 951: 843: 838: 796: 778: 692:species intelligibilis 691: 685: 561: 549: 390: 348: 280:'s polemical pamphlet 270: 268:, associated with the 252: 158: 136: 30:. For other uses, see 6749:Philosophy of science 6729:Faith and rationality 6611:Descriptive knowledge 6482:Feminist epistemology 6422:Nicholas Wolterstorff 6139:Philosophy portal 5761:Rhetoric to Alexander 5070:Coates, John (1996), 5001:Spruit, Leen (1995), 4981:Spruit, Leen (1994), 4829:Lewis, C. S. (1967), 4672:van Holthoon (1987), 4603:, New York: Continuum 4386:Vessey (2011-06-16), 4087:"Vico's principle of 3629:"II.: of imagination" 3622: 3610:, Brill, p. 83, 3398:Arthos, John (2011), 3330:, Walter de Gruyter, 3324:Dyson, Henry (2009), 3266:De Partibus Animalium 3035:or ideas seen by the 2938:De Partibus Animalium 2876: 2685:Dunning–Kruger effect 2667:Commonsense reasoning 2607:calculus ratiocinator 2564: 2551:communes conceptiones 2498:and more recently by 2315:Jean-François Lyotard 2223: 2107: 2062: 2010: 1995: 1883: 1779: 1723:, or sharers in this 1709: 1633: 1618: 1483: 1331: 1318: 1279: 1249: 1189: 836: 733:'first of the senses' 559: 317: 6681:Procedural knowledge 6666:Problem of induction 5850:Andronicus of Rhodes 5751:On Virtues and Vices 5706:On Indivisible Lines 5627:Sense and Sensibilia 5597:Rhetoric and poetics 5410:Mathematical realism 5023:Vico, Giambattista. 4936:, Green Lion Press, 4733:Hume, David (1902), 4716:Hume, David (1987), 4589:Passions of the Soul 4360:Stiver, Dan (2001), 4332:Mootz (2011-06-16), 3657:, pp. 403–404). 2741:Cambridge Dictionary 2691:Pre-theoretic belief 2448:Richard J. Bernstein 2219:Richard J. Bernstein 1950:, Francis Bacon and 1713:Sense of Partnership 1647:political philosophy 1562:", presented in his 1294:Passions of the Soul 646:identifies the true 353:Heller-Roazen (2008) 226:Western civilisation 165:Age of Enlightenment 6759:Virtue epistemology 6754:Social epistemology 6734:Formal epistemology 6621:Epistemic injustice 6616:Exploratory thought 6417:Ludwig Wittgenstein 5820:Strato of Lampsacus 5452:Posterior Analytics 5204:Ideas and interests 5125:, Intellect Books, 4925:Sachs, Joe (2001), 4890:, New York: Hackett 4785:van Kessel (1987), 4774:, London: Macmillan 4529:Brann, Eva (1991), 4453:Albert O. Hirschman 4104:(3), archived from 3769:Heller-Roazen (2008 3540:van Holthoon (1987) 3516:Heller-Roazen (2008 3480:Heller-Roazen (2008 3236:Posterior Analytics 3183:Heller-Roazen (2008 3051:). See for example 2906:Heller-Roazen (2008 2867:Discourse on Method 2803:American Revolution 2673:Conventional wisdom 2649:Appeal to tradition 1854:Württemberg pietism 1533:inductive reasoning 1524:Nicolas Malebranche 1479:Counter-Reformation 1350:Discourse on Method 1132:Peters Agnew (2008) 937:is a term found in 570:imaginative faculty 397:Book III, chapter 1 247:Discourse on Method 218:sensory perceptions 181:conventional wisdom 83:Background concepts 40:Part of a series on 6412:Timothy Williamson 6202:Augustine of Hippo 5864:Islamic Golden Age 5787:Peripatetic school 5573:Nicomachean Ethics 5268:Future contingents 4950:Schaeffer (1990), 4618:, Ignatius Press, 4175:Burnham, Douglas, 3888:, pp. 19–26). 3494:, pp. 91–92). 3391:'practical wisdom' 3362:Hans-Georg Gadamer 2950:Historia Animalium 2793:'s pamphlet named 2594:mathematical logic 2460:Alasdair MacIntyre 2444:Socratic dialectic 2324:dissensus communis 2317:and refer to the " 2090: 1998: 1974:Spirit of the Laws 1924:practical judgment 1886: 1843:." The concept of 1754:Bernard Mandeville 1669:sense of community 1655:Hans-Georg Gadamer 1639: 1626:Ethics: "humanist" 1614:extreme skepticism 1520:Geraud de Cordemoy 1334: 1261: 839: 784:Robert Grosseteste 713:prôton aisthētikón 686:species sensibilis 562: 485:at all, except by 349: 292:French revolutions 264:, which was, like 6867:German philosophy 6857:Consensus reality 6795: 6794: 6661:Privileged access 6297:Søren Kierkegaard 6147: 6146: 6099:Metabasis paradox 6060: 6059: 6000: 5999: 5987:Pietro Pomponazzi 5929: 5928: 5909: 5908: 5858: 5857: 5810:Eudemus of Rhodes 5800:Clearchus of Soli 5774: 5773: 5442:On Interpretation 5385:Temporal finitism 5273:Genus–differentia 5230:Category of being 5041:Voltaire (1901), 4943:978-1-888009-17-0 4899:Rosenfeld, Sophia 4822:978-0-19-955615-1 4394:, A&C Black, 4217:, pp. 34–41) 4178:Kant's Aesthetics 4018:, pp. 27–30) 3982:, pp. 25–27) 3781:van Kessel (1987) 3711:Wierzbicka (2010) 3684:gemeiner Verstand 2999:primary qualities 2820:Wierzbicka (2010) 2540:Matteo Liberatore 2536:Théodore Jouffroy 2518:Catholic theology 2508:Deirdre McCloskey 2408:Hermeneutikstreit 2196:gemeinen Verstand 2190:gesunden Verstand 2085:gesunden Verstand 1876:Giambattista Vico 1811:gesunder Verstand 1808:(good sense) and 1701:Francis Hutcheson 1674:common good sense 1651:Giambattista Vico 1589:scientific method 1560:idols of the mind 1064:'common opinions' 1005:, and the vulgar 750:of the senses or 719:πρῶτον αἰσθητῐκόν 634:) as well as the 532:Socratic dialogue 404:sense perceptions 127: 126: 65:Collective wisdom 6879: 6824: 6823: 6812: 6811: 6810: 6803: 6739:Metaepistemology 6717:Related articles 6691:Regress argument 6626:Epistemic virtue 6377:Bertrand Russell 6352:Duncan Pritchard 6312:Hilary Kornblith 6227:Laurence BonJour 6174: 6167: 6160: 6151: 6150: 6137: 6136: 6135: 6125: 6124: 6002: 6001: 5982:Jacopo Zabarella 5931: 5930: 5911: 5910: 5860: 5859: 5840:Diodorus of Tyre 5783: 5782: 5425: 5424: 5355:Substance theory 5316:Moderate realism 5310:Minima naturalia 5211:Active intellect 5164: 5157: 5150: 5141: 5140: 5135: 5124: 5110: 5088: 5059: 5050: 5036: 5017: 4997: 4977: 4966: 4946: 4921: 4892: 4876: 4853: 4845: 4832:Studies in words 4825: 4803: 4781: 4780: 4779: 4762: 4744:Hundert (1987), 4740: 4729: 4728: 4727: 4712: 4690: 4668: 4648: 4628: 4605: 4599:Truth and Method 4592: 4582: 4573: 4572: 4571: 4556: 4534: 4516: 4497: 4496: 4477: 4468: 4462: 4451:See for example 4449: 4443: 4440:Schaeffer (1990) 4437: 4431: 4430: 4411: 4405: 4404: 4383: 4377: 4376: 4357: 4351: 4350: 4329: 4323: 4322: 4303: 4297: 4296: 4277: 4271: 4270: 4263: 4257: 4255: 4236: 4230: 4224: 4218: 4212: 4206: 4200: 4194: 4191:Rosenfeld (2011) 4188: 4182: 4181: 4172: 4166: 4156: 4150: 4149: 4130: 4124: 4121:Schaeffer (1990) 4118: 4117: 4116: 4110: 4095: 4082: 4076: 4070: 4064: 4049: 4043: 4040:Schaeffer (1990) 4037: 4031: 4025: 4019: 4013: 4007: 4001: 3995: 3989: 3983: 3977: 3971: 3965: 3959: 3952: 3946: 3944: 3943: 3942: 3926: 3920: 3914: 3907: 3901: 3895: 3889: 3883: 3877: 3871: 3865: 3864: 3863: 3862: 3853:, archived from 3847:Bacon, Francis, 3844: 3838: 3837: 3818: 3812: 3806: 3795: 3789: 3783: 3778: 3772: 3766: 3760: 3759: 3738: 3732: 3730: 3725:in Latin, never 3724: 3718: 3709:and others. See 3704: 3698: 3692: 3686: 3680: 3674: 3667:Rosenfeld (2011) 3664: 3658: 3652: 3646: 3642: 3627:Hobbes, Thomas, 3620: 3600: 3594: 3588: 3579: 3573: 3567: 3564:Descartes (1901) 3561: 3555: 3552:Descartes (1901) 3549: 3543: 3537: 3531: 3525: 3519: 3513: 3507: 3501: 3495: 3489: 3483: 3477: 3471: 3463: 3457: 3451: 3445: 3438: 3437: 3432: 3426: 3420: 3395: 3392: 3389: 3386: 3383: 3379: 3378: 3371: 3359: 3353: 3347: 3341: 3340: 3321: 3315: 3309: 3300: 3294: 3288: 3286: 3276: 3270: 3258: 3252: 3251:, pp. 5–6). 3246: 3240: 3232: 3226: 3220: 3214: 3212: 3195: 3186: 3180: 3169: 3163: 3157: 3152: 3143: 3132: 3126: 3120: 3111: 3105: 3099: 3089: 3083: 3077: 3071: 3069: 3050: 3049: 3042: 3030: 3020: 3013: 3007: 2997:referred to as " 2980: 2974: 2973: 2964: 2958: 2927: 2921: 2915: 2909: 2903: 2897: 2874: 2863:Descartes (1901) 2860: 2854: 2853: 2833: 2827: 2824:van Kessel (1987 2818:, p. 282); 2814:See for example 2812: 2806: 2787: 2781: 2771: 2765: 2760: 2749: 2731: 2725: 2719: 2679:Counterintuitive 2661:Common knowledge 2553: 2547: 2526:and philosopher 2524:François Fénelon 2452:Bernard Williams 2440: 2422:Truth and Method 2417: 2411: 2400: 2392:Truth and Method 2381: 2371: 2365: 2359: 2349: 2338: 2326: 2311:Jacques Rancière 2303: 2230: 2212: 2205:moral imperative 2198: 2192: 2186: 2180: 2174: 2158: 2150: 2133: 2132: 2123: 2117: 2100: 2087: 2074: 2068: 2050: 2033: 1940: 1931: 1905: 1848: 1834: 1833: 1828: 1822: 1813: 1807: 1801: 1795: 1748: 1747: 1725:common Affection 1666:), ignoring the 1607:abandoned both. 1598: 1542: 1513: 1471:Machiavellianism 1443: 1440: 1437: 1434: 1431: 1427: 1421: 1418: 1415: 1412: 1409: 1403: 1397: 1381: 1375: 1369: 1363: 1357: 1347: 1341: 1315: 1286: 1258: 1237: 1231: 1225: 1214: 1208: 1202: 1196: 1182: 1156: 1114: 1097: 1082: 1081: 1076: 1068: 1065: 1062: 1059: 1056: 1052: 1051: 1046: 1040: 1032: 1031: 1022: 1012: 1011: 1004: 1003: 996: 976: 960: 954: 949:. He noted that 936: 923:Stoic philosophy 920: 911: 905: 899: 898: 893: 887: 886: 881: 875: 869: 868: 863: 852: 846: 823:Andreas Vesalius 799: 788:Albert the Great 781: 737: 734: 731: 728: 725: 721: 720: 715: 709: 700: 694: 688: 681: 675: 669: 663: 645: 637:active intellect 633: 625: 624: 615: 608: 599: 585: 579: 578: 552: 545: 518: 512: 511: 500: 494: 493: 492:κᾰτᾰ́ σῠμβεβηκός 484: 478: 472: 466: 460: 451: 450: 445: 439: 433: 427: 426: 419: 413: 412: 401:five specialized 395: 346: 340: 339: 332: 326: 325: 275: 255: 222:rational thought 211: 205: 204: 161: 153: 146: 145: 141:, Ancient Greek 139: 119: 112: 105: 37: 36: 21:Common knowledge 6887: 6886: 6882: 6881: 6880: 6878: 6877: 6876: 6842:Aristotelianism 6832: 6831: 6830: 6818: 6808: 6806: 6798: 6796: 6791: 6763: 6712: 6631:Gettier problem 6561: 6492:Foundationalism 6438: 6387:Wilfrid Sellars 6342:Alvin Plantinga 6222:George Berkeley 6189:Epistemologists 6183: 6178: 6148: 6143: 6133: 6131: 6113: 6056: 5996: 5992:Cesar Cremonini 5948:Albertus Magnus 5925: 5905: 5854: 5770: 5726:Physiognomonics 5721:On Things Heard 5716:On the Universe 5677: 5661: 5619:Parva Naturalia 5613: 5592: 5578:Eudemian Ethics 5558: 5542: 5504: 5466: 5447:Prior Analytics 5414: 5338:Rational animal 5199: 5173: 5171:Aristotelianism 5168: 5138: 5133: 5108: 5086: 5066: 5064:Further reading 5015: 4995: 4964: 4944: 4919: 4874: 4843: 4823: 4801: 4777: 4775: 4760: 4725: 4723: 4710: 4688: 4666: 4646: 4626: 4569: 4567: 4554: 4538:Bugter (1987), 4505: 4500: 4494: 4478: 4471: 4450: 4446: 4442:, chapters 5–7. 4438: 4434: 4428: 4412: 4408: 4402: 4384: 4380: 4374: 4358: 4354: 4348: 4330: 4326: 4320: 4309:Judging Lyotard 4304: 4300: 4294: 4278: 4274: 4265: 4264: 4260: 4253: 4237: 4233: 4225: 4221: 4213: 4209: 4201: 4197: 4189: 4185: 4173: 4169: 4157: 4153: 4147: 4131: 4127: 4114: 4112: 4108: 4093: 4089:sensus communis 4083: 4079: 4071: 4067: 4050: 4046: 4038: 4034: 4028:Schaeffer (1990 4026: 4022: 4014: 4010: 4002: 3998: 3990: 3986: 3978: 3974: 3966: 3962: 3953: 3949: 3940: 3938: 3927: 3923: 3908: 3904: 3896: 3892: 3884: 3880: 3872: 3868: 3860: 3858: 3845: 3841: 3835: 3819: 3815: 3807: 3798: 3792:Schaeffer (1990 3790: 3786: 3779: 3775: 3767: 3763: 3757: 3739: 3735: 3728:sensus communis 3665: 3661: 3653: 3649: 3641:), London: Bohn 3635:, vol. 3 ( 3618: 3601: 3597: 3591:Rosenfeld (2011 3589: 3582: 3574: 3570: 3562: 3558: 3550: 3546: 3538: 3534: 3526: 3522: 3514: 3510: 3502: 3498: 3490: 3486: 3478: 3474: 3464: 3460: 3452: 3448: 3433: 3429: 3425:, p. 113). 3423:Schaeffer (1990 3418: 3393: 3390: 3387: 3384: 3360: 3356: 3348: 3344: 3338: 3322: 3318: 3310: 3303: 3295: 3291: 3284:vis aestimativa 3277: 3273: 3261:Gregorić (2007) 3259: 3255: 3247: 3243: 3233: 3229: 3221: 3217: 3210: 3196: 3189: 3181: 3172: 3168:, Introduction. 3166:Gregorić (2007) 3164: 3160: 3155:Gregorić (2007) 3153: 3146: 3133: 3129: 3121: 3114: 3106: 3102: 3090: 3086: 3078: 3074: 3067: 3014: 3010: 2965: 2961: 2955:Gregorić (2007) 2928: 2924: 2916: 2912: 2904: 2900: 2861: 2857: 2850: 2834: 2830: 2816:Rosenfeld (2011 2813: 2809: 2788: 2784: 2772: 2768: 2761: 2752: 2732: 2728: 2720: 2716: 2712: 2645: 2582: 2520: 2496:Milton Friedman 2472: 2438:sensus communis 2415:sensus communis 2398:sensus communis 2387:Antonio Gramsci 2379:sensus communis 2369:sensus communis 2363:sensus communis 2357:sensus communis 2352:Jürgen Habermas 2347:sensus communis 2336:sensus communis 2301:sensus communis 2296: 2247: 2242: 2228:sensus communis 2210:sensus communis 2172:sensus communis 2121:sensus communis 2115:sensus communis 2098:sensus communis 2070: 2066:sensus communis 2057: 2048:sensus communis 1990: 1938:sensus communis 1929:koinḕ aísthēsis 1903:communis sensus 1898:Antonio Gramsci 1894:Benedetto Croce 1878: 1846:sensus communis 1832:Sensus communis 1826:sensus communis 1761:moral sentiment 1705:moral sentiment 1697:Marcus Aurelius 1628: 1605:George Berkeley 1516:Henricus Regius 1511:sensus communis 1502: 1497: 1477:as part of the 1441: 1438: 1435: 1432: 1419: 1416: 1413: 1410: 1386:Schaeffer (1990 1379:sensus communis 1367:sensus communis 1339:sensus communis 1284:sensus communis 1256:sensus communis 1244: 1212:communis sensus 1180:sensus communis 1124:Schaeffer (1990 1112:communis sensus 1066: 1063: 1060: 1057: 1020:communis sensus 994:sensus communis 979:Marcus Aurelius 921:is a term from 873:koinḕ aísthēsis 850:koinḕ aísthēsis 844:Sensus communis 831: 797:vis aestimativa 735: 732: 729: 726: 707:koinḕ aísthēsis 648:forms of things 597:koinḕ aísthēsis 550:sensus communis 498:katá sumbebēkós 464:aísthēsis koinḕ 382:Parva Naturalia 375:, found in the 312: 304:social sciences 220:and from human 212:), proposed by 151:koinḕ aísthēsis 137:sensus communis 123: 35: 24: 17: 12: 11: 5: 6885: 6875: 6874: 6869: 6864: 6859: 6854: 6849: 6844: 6829: 6828: 6816: 6793: 6792: 6790: 6789: 6784: 6779: 6774: 6768: 6765: 6764: 6762: 6761: 6756: 6751: 6746: 6741: 6736: 6731: 6726: 6720: 6718: 6714: 6713: 6711: 6710: 6703: 6698: 6693: 6688: 6683: 6678: 6673: 6668: 6663: 6658: 6653: 6648: 6643: 6638: 6633: 6628: 6623: 6618: 6613: 6608: 6603: 6598: 6593: 6588: 6580: 6571: 6569: 6563: 6562: 6560: 6559: 6554: 6549: 6544: 6539: 6534: 6529: 6524: 6519: 6514: 6509: 6504: 6499: 6494: 6489: 6484: 6479: 6474: 6469: 6464: 6459: 6457:Constructivism 6454: 6448: 6446: 6440: 6439: 6437: 6436: 6429: 6424: 6419: 6414: 6409: 6407:Baruch Spinoza 6404: 6402:P. F. Strawson 6399: 6394: 6392:Susanna Siegel 6389: 6384: 6379: 6374: 6369: 6367:W. V. O. Quine 6364: 6359: 6354: 6349: 6344: 6339: 6334: 6329: 6324: 6319: 6314: 6309: 6304: 6299: 6294: 6289: 6284: 6279: 6274: 6269: 6267:Nelson Goodman 6264: 6259: 6257:Edmund Gettier 6254: 6249: 6244: 6242:René Descartes 6239: 6234: 6232:Gilles Deleuze 6229: 6224: 6219: 6214: 6209: 6207:William Alston 6204: 6199: 6197:Thomas Aquinas 6193: 6191: 6185: 6184: 6177: 6176: 6169: 6162: 6154: 6145: 6144: 6142: 6141: 6129: 6118: 6115: 6114: 6112: 6111: 6106: 6104:Views on women 6101: 6096: 6091: 6086: 6085: 6084: 6074: 6068: 6066: 6065:Related topics 6062: 6061: 6058: 6057: 6055: 6054: 6049: 6044: 6039: 6034: 6029: 6024: 6019: 6014: 6008: 6006: 5998: 5997: 5995: 5994: 5989: 5984: 5979: 5977:Peter of Spain 5974: 5973: 5972: 5962: 5961: 5960: 5953:Thomas Aquinas 5950: 5945: 5939: 5937: 5927: 5926: 5924: 5923: 5917: 5915: 5907: 5906: 5904: 5903: 5902: 5901: 5891: 5890: 5889: 5879: 5874: 5868: 5866: 5856: 5855: 5853: 5852: 5847: 5842: 5837: 5832: 5830:Aristo of Ceos 5827: 5822: 5817: 5812: 5807: 5802: 5797: 5791: 5789: 5780: 5776: 5775: 5772: 5771: 5769: 5768: 5763: 5758: 5753: 5748: 5743: 5738: 5733: 5728: 5723: 5718: 5713: 5708: 5703: 5698: 5693: 5687: 5685: 5683:Pseudepigrapha 5679: 5678: 5676: 5675: 5669: 5667: 5663: 5662: 5660: 5659: 5654: 5649: 5644: 5639: 5634: 5629: 5623: 5621: 5615: 5614: 5612: 5611: 5606: 5600: 5598: 5594: 5593: 5591: 5590: 5585: 5580: 5575: 5569: 5567: 5560: 5559: 5557: 5556: 5550: 5548: 5544: 5543: 5541: 5540: 5535: 5530: 5525: 5520: 5514: 5512: 5506: 5505: 5503: 5502: 5497: 5492: 5487: 5485:On the Heavens 5482: 5476: 5474: 5468: 5467: 5465: 5464: 5459: 5454: 5449: 5444: 5439: 5433: 5431: 5422: 5416: 5415: 5413: 5412: 5407: 5402: 5397: 5392: 5387: 5382: 5375: 5370: 5352: 5347: 5340: 5335: 5330: 5323: 5318: 5313: 5306: 5299: 5294: 5287: 5282: 5275: 5270: 5265: 5260: 5253: 5244: 5239: 5232: 5227: 5220: 5217:Antiperistasis 5213: 5207: 5205: 5201: 5200: 5198: 5197: 5192: 5187: 5181: 5179: 5175: 5174: 5167: 5166: 5159: 5152: 5144: 5137: 5136: 5131: 5115:McCarthy, John 5111: 5106: 5089: 5084: 5065: 5062: 5061: 5060: 5051: 5043:"COMMON SENSE" 5038: 5028: 5021: 5018: 5014:978-9004103962 5013: 4998: 4994:978-9004098831 4993: 4978: 4967: 4963:978-0822310266 4962: 4947: 4942: 4922: 4917: 4895: 4877: 4872: 4857: 4854: 4846: 4841: 4826: 4821: 4804: 4799: 4782: 4763: 4758: 4741: 4730: 4713: 4708: 4696:"Introduction" 4691: 4686: 4669: 4664: 4649: 4644: 4629: 4624: 4609: 4594: 4584: 4574: 4557: 4552: 4535: 4526: 4506: 4504: 4501: 4499: 4498: 4492: 4469: 4444: 4432: 4426: 4406: 4400: 4378: 4372: 4352: 4346: 4324: 4318: 4298: 4292: 4286:, Kok Pharos, 4272: 4258: 4256:, p. 120. 4252:978-0812205503 4251: 4231: 4219: 4207: 4195: 4183: 4167: 4151: 4145: 4125: 4085:Bayer (1990), 4077: 4065: 4044: 4032: 4020: 4008: 3996: 3984: 3972: 3960: 3947: 3921: 3912:koinonoēmosúnē 3902: 3890: 3878: 3866: 3839: 3833: 3813: 3796: 3794:, p. 52). 3784: 3773: 3761: 3755: 3749:, p. 82, 3733: 3731:(p. 340). 3707:Étienne Gilson 3659: 3647: 3617:978-9004117297 3616: 3595: 3593:, p. 21). 3580: 3568: 3556: 3544: 3532: 3530:, p. 146) 3520: 3518:, p. 32). 3508: 3506:, p. 93). 3496: 3484: 3482:, p. 33). 3472: 3458: 3456:, p. 90). 3446: 3427: 3417:978-3643111722 3416: 3354: 3342: 3337:978-3110212297 3336: 3316: 3314:, p. 84). 3301: 3297:Gregorić (2007 3289: 3279:Gregorić (2007 3271: 3253: 3249:Gregorić (2007 3241: 3227: 3225:, p. 125) 3223:Gregorić (2007 3215: 3209:978-1871031768 3208: 3187: 3185:, p. 42). 3170: 3158: 3144: 3134:Approximately 3127: 3112: 3110:, p. 132) 3100: 3084: 3072: 3066:978-1118610633 3065: 3008: 2959: 2953:I.3 489a. See 2922: 2918:Gregorić (2007 2910: 2898: 2865:Part I of the 2855: 2849:978-0674284166 2848: 2828: 2807: 2782: 2766: 2763:Hundert (1987) 2750: 2726: 2713: 2711: 2708: 2707: 2706: 2700: 2697:Public opinion 2694: 2688: 2682: 2676: 2670: 2664: 2658: 2652: 2644: 2641: 2640: 2639: 2636:World Wide Web 2628: 2617: 2581: 2578: 2556:Étienne Gilson 2528:Claude Buffier 2519: 2516: 2500:Gary S. Becker 2471: 2468: 2464:Richard Lanham 2342:Adolf Eichmann 2295: 2292: 2275:Michael Huemer 2260:Charles Darwin 2246: 2243: 2241: 2238: 2147:Weltanschauung 2056: 2053: 1989: 1986: 1877: 1874: 1860:churchman, M. 1775:Jeremy Bentham 1746:κοινονοημοσύνη 1627: 1624: 1501: 1498: 1496: 1493: 1486:"traditional". 1251:René Descartes 1243: 1240: 1203:which we call 1128:Roman republic 1015: 1014: 974:Koinonoēmosúnē 970: 930: 903:koinonoēmosúnē 830: 827: 779:vis cogitativa 770:John of Jandun 753: 749: 592:Gregorić (2007 566:Gregorić (2007 311: 308: 155:), and French 144:κοινὴ αἴσθησις 125: 124: 122: 121: 114: 107: 99: 96: 95: 94: 93: 85: 84: 80: 79: 78: 77: 72: 67: 62: 54: 53: 49: 48: 42: 41: 15: 9: 6: 4: 3: 2: 6884: 6873: 6870: 6868: 6865: 6863: 6860: 6858: 6855: 6853: 6850: 6848: 6845: 6843: 6840: 6839: 6837: 6827: 6822: 6817: 6815: 6805: 6804: 6801: 6788: 6785: 6783: 6780: 6778: 6775: 6773: 6770: 6769: 6766: 6760: 6757: 6755: 6752: 6750: 6747: 6745: 6742: 6740: 6737: 6735: 6732: 6730: 6727: 6725: 6722: 6721: 6719: 6715: 6709: 6708: 6704: 6702: 6699: 6697: 6694: 6692: 6689: 6687: 6684: 6682: 6679: 6677: 6674: 6672: 6669: 6667: 6664: 6662: 6659: 6657: 6654: 6652: 6649: 6647: 6646:Justification 6644: 6642: 6639: 6637: 6634: 6632: 6629: 6627: 6624: 6622: 6619: 6617: 6614: 6612: 6609: 6607: 6604: 6602: 6599: 6597: 6594: 6592: 6589: 6587: 6585: 6581: 6579: 6577: 6573: 6572: 6570: 6568: 6564: 6558: 6555: 6553: 6550: 6548: 6545: 6543: 6540: 6538: 6535: 6533: 6530: 6528: 6525: 6523: 6522:Phenomenalism 6520: 6518: 6515: 6513: 6512:Naïve realism 6510: 6508: 6505: 6503: 6500: 6498: 6495: 6493: 6490: 6488: 6485: 6483: 6480: 6478: 6475: 6473: 6470: 6468: 6465: 6463: 6462:Contextualism 6460: 6458: 6455: 6453: 6450: 6449: 6447: 6445: 6441: 6435: 6434: 6430: 6428: 6427:Vienna Circle 6425: 6423: 6420: 6418: 6415: 6413: 6410: 6408: 6405: 6403: 6400: 6398: 6395: 6393: 6390: 6388: 6385: 6383: 6380: 6378: 6375: 6373: 6370: 6368: 6365: 6363: 6362:Hilary Putnam 6360: 6358: 6355: 6353: 6350: 6348: 6345: 6343: 6340: 6338: 6337:Robert Nozick 6335: 6333: 6332:John McDowell 6330: 6328: 6325: 6323: 6320: 6318: 6315: 6313: 6310: 6308: 6305: 6303: 6300: 6298: 6295: 6293: 6292:Immanuel Kant 6290: 6288: 6285: 6283: 6280: 6278: 6275: 6273: 6270: 6268: 6265: 6263: 6262:Alvin Goldman 6260: 6258: 6255: 6253: 6250: 6248: 6245: 6243: 6240: 6238: 6235: 6233: 6230: 6228: 6225: 6223: 6220: 6218: 6215: 6213: 6210: 6208: 6205: 6203: 6200: 6198: 6195: 6194: 6192: 6190: 6186: 6182: 6175: 6170: 6168: 6163: 6161: 6156: 6155: 6152: 6140: 6130: 6128: 6120: 6119: 6116: 6110: 6109:Wheel paradox 6107: 6105: 6102: 6100: 6097: 6095: 6092: 6090: 6087: 6083: 6080: 6079: 6078: 6075: 6073: 6070: 6069: 6067: 6063: 6053: 6050: 6048: 6045: 6043: 6040: 6038: 6035: 6033: 6030: 6028: 6025: 6023: 6020: 6018: 6017:Trendelenburg 6015: 6013: 6010: 6009: 6007: 6003: 5993: 5990: 5988: 5985: 5983: 5980: 5978: 5975: 5971: 5968: 5967: 5966: 5963: 5959: 5956: 5955: 5954: 5951: 5949: 5946: 5944: 5943:Peter Lombard 5941: 5940: 5938: 5936: 5935:Scholasticism 5932: 5922: 5919: 5918: 5916: 5912: 5900: 5897: 5896: 5895: 5892: 5888: 5885: 5884: 5883: 5880: 5878: 5875: 5873: 5870: 5869: 5867: 5865: 5861: 5851: 5848: 5846: 5843: 5841: 5838: 5836: 5833: 5831: 5828: 5826: 5825:Lyco of Troas 5823: 5821: 5818: 5816: 5813: 5811: 5808: 5806: 5803: 5801: 5798: 5796: 5793: 5792: 5790: 5788: 5784: 5781: 5777: 5767: 5766:Magna Moralia 5764: 5762: 5759: 5757: 5754: 5752: 5749: 5747: 5744: 5742: 5739: 5737: 5734: 5732: 5729: 5727: 5724: 5722: 5719: 5717: 5714: 5712: 5709: 5707: 5704: 5702: 5699: 5697: 5694: 5692: 5689: 5688: 5686: 5684: 5680: 5674: 5671: 5670: 5668: 5664: 5658: 5655: 5653: 5650: 5648: 5645: 5643: 5640: 5638: 5635: 5633: 5630: 5628: 5625: 5624: 5622: 5620: 5616: 5610: 5607: 5605: 5602: 5601: 5599: 5595: 5589: 5586: 5584: 5581: 5579: 5576: 5574: 5571: 5570: 5568: 5565: 5561: 5555: 5552: 5551: 5549: 5545: 5539: 5536: 5534: 5531: 5529: 5526: 5524: 5521: 5519: 5516: 5515: 5513: 5511: 5507: 5501: 5498: 5496: 5493: 5491: 5488: 5486: 5483: 5481: 5478: 5477: 5475: 5473: 5469: 5463: 5460: 5458: 5455: 5453: 5450: 5448: 5445: 5443: 5440: 5438: 5435: 5434: 5432: 5430: 5426: 5423: 5421: 5417: 5411: 5408: 5406: 5405:Virtue ethics 5403: 5401: 5400:Unmoved mover 5398: 5396: 5393: 5391: 5388: 5386: 5383: 5381: 5380: 5376: 5374: 5371: 5368: 5367: 5362: 5361: 5356: 5353: 5351: 5348: 5346: 5345: 5341: 5339: 5336: 5334: 5331: 5329: 5328: 5324: 5322: 5319: 5317: 5314: 5312: 5311: 5307: 5305: 5304: 5300: 5298: 5295: 5293: 5292: 5288: 5286: 5283: 5281: 5280: 5276: 5274: 5271: 5269: 5266: 5264: 5261: 5259: 5258: 5254: 5252: 5248: 5245: 5243: 5240: 5238: 5237: 5233: 5231: 5228: 5226: 5225: 5221: 5219: 5218: 5214: 5212: 5209: 5208: 5206: 5202: 5196: 5193: 5191: 5188: 5186: 5183: 5182: 5180: 5176: 5172: 5165: 5160: 5158: 5153: 5151: 5146: 5145: 5142: 5134: 5132:9780893915353 5128: 5123: 5122: 5116: 5112: 5109: 5107:9780820488844 5103: 5099: 5095: 5090: 5087: 5085:9780521412568 5081: 5077: 5073: 5068: 5067: 5057: 5052: 5048: 5044: 5039: 5034: 5029: 5026: 5022: 5019: 5016: 5010: 5006: 5005: 4999: 4996: 4990: 4986: 4985: 4979: 4975: 4974: 4968: 4965: 4959: 4955: 4954: 4948: 4945: 4939: 4935: 4932: 4928: 4923: 4920: 4918:9780674061286 4914: 4910: 4906: 4905: 4900: 4896: 4894: 4891: 4887: 4883: 4882:Thomas Reid's 4878: 4875: 4873:9781570037672 4869: 4865: 4864: 4858: 4855: 4852: 4847: 4844: 4842:9780521398312 4838: 4834: 4833: 4827: 4824: 4818: 4814: 4810: 4805: 4802: 4800:9780819165046 4796: 4792: 4788: 4783: 4773: 4769: 4764: 4761: 4759:9780819165046 4755: 4751: 4747: 4742: 4738: 4737: 4731: 4721: 4720: 4714: 4711: 4709:9780819165046 4705: 4701: 4697: 4692: 4689: 4687:9780819165046 4683: 4679: 4675: 4670: 4667: 4665:9780801887369 4661: 4657: 4656: 4650: 4647: 4645:9780191608490 4641: 4637: 4636: 4630: 4627: 4625:9781586176853 4621: 4617: 4616: 4610: 4608: 4604: 4600: 4595: 4590: 4585: 4580: 4575: 4565: 4564: 4558: 4555: 4553:9780819165046 4549: 4545: 4541: 4536: 4532: 4527: 4524: 4520: 4515: 4514: 4508: 4507: 4495: 4493:9780826262387 4489: 4485: 4484: 4476: 4474: 4466: 4458: 4454: 4448: 4441: 4436: 4429: 4427:9780585177724 4423: 4419: 4418: 4410: 4403: 4401:9781441175991 4397: 4393: 4389: 4382: 4375: 4373:9780664222437 4369: 4365: 4364: 4356: 4349: 4347:9781441175991 4343: 4339: 4335: 4328: 4321: 4319:9781134940622 4315: 4312:, Routledge, 4311: 4310: 4302: 4295: 4293:9789039004036 4289: 4285: 4284: 4276: 4268: 4262: 4254: 4248: 4244: 4243: 4235: 4229:, p. 43) 4228: 4227:Gadamer (1989 4223: 4216: 4215:Gadamer (1989 4211: 4204: 4203:Gadamer (1989 4199: 4192: 4187: 4180: 4179: 4171: 4164: 4160: 4155: 4148: 4146:9780521012089 4142: 4138: 4137: 4129: 4122: 4111:on 2013-09-21 4107: 4103: 4099: 4092: 4090: 4081: 4074: 4069: 4062: 4058: 4054: 4048: 4041: 4036: 4030:, p. 3). 4029: 4024: 4017: 4016:Gadamer (1989 4012: 4006:, p. 30) 4005: 4004:Gadamer (1989 4000: 3994:, p. 27) 3993: 3992:Gadamer (1989 3988: 3981: 3980:Gadamer (1989 3976: 3970:, p. 25) 3969: 3968:Gadamer (1989 3964: 3957: 3951: 3936: 3932: 3925: 3918: 3913: 3906: 3899: 3898:Cooper (2001) 3894: 3887: 3886:Gadamer (1989 3882: 3875: 3870: 3857:on 2013-06-29 3856: 3852: 3851: 3843: 3836: 3834:9783862349180 3830: 3826: 3825: 3817: 3810: 3809:Gilson (1939) 3805: 3803: 3801: 3793: 3788: 3782: 3777: 3771:, p. 30) 3770: 3765: 3758: 3756:9782711601806 3752: 3748: 3744: 3737: 3729: 3723: 3717: 3712: 3708: 3703: 3697: 3691: 3685: 3681:; German has 3679: 3673: 3668: 3663: 3656: 3651: 3644: 3640: 3639: 3634: 3630: 3619: 3613: 3609: 3608: 3599: 3592: 3587: 3585: 3578:, p. 75) 3577: 3572: 3565: 3560: 3553: 3548: 3541: 3536: 3529: 3524: 3517: 3512: 3505: 3500: 3493: 3488: 3481: 3476: 3470: 3468: 3462: 3455: 3450: 3444: 3442: 3431: 3424: 3419: 3413: 3409: 3405: 3403: 3377: 3370: 3369: 3363: 3358: 3351: 3350:Cooper (2001) 3346: 3339: 3333: 3329: 3328: 3320: 3313: 3308: 3306: 3298: 3293: 3285: 3280: 3275: 3268: 3267: 3262: 3257: 3250: 3245: 3238: 3237: 3231: 3224: 3219: 3211: 3205: 3201: 3194: 3192: 3184: 3179: 3177: 3175: 3167: 3162: 3156: 3151: 3149: 3141: 3137: 3131: 3125:, p. 43) 3124: 3119: 3117: 3109: 3104: 3097: 3093: 3088: 3081: 3076: 3068: 3062: 3058: 3057: 3048: 3041: 3040: 3034: 3029: 3024: 3019: 3012: 3004: 3000: 2996: 2992: 2988: 2984: 2979: 2972: 2963: 2956: 2952: 2951: 2946: 2945: 2940: 2939: 2934: 2933: 2926: 2920:, p. 12) 2919: 2914: 2908:, p. 36) 2907: 2902: 2895: 2893: 2889: 2885: 2881: 2873: 2868: 2864: 2859: 2851: 2845: 2841: 2840: 2832: 2825: 2821: 2817: 2811: 2804: 2800: 2798: 2792: 2786: 2778: 2777: 2770: 2764: 2759: 2757: 2755: 2747: 2743: 2742: 2737: 2736: 2730: 2723: 2718: 2714: 2704: 2701: 2698: 2695: 2692: 2689: 2686: 2683: 2680: 2677: 2674: 2671: 2668: 2665: 2662: 2659: 2656: 2653: 2650: 2647: 2646: 2637: 2633: 2629: 2626: 2622: 2618: 2615: 2614: 2609: 2608: 2603: 2599: 2596:and using an 2595: 2591: 2587: 2584: 2583: 2577: 2572: 2570: 2563: 2561: 2557: 2552: 2546: 2541: 2537: 2533: 2529: 2525: 2515: 2513: 2512:Richard Rorty 2509: 2505: 2501: 2497: 2493: 2488: 2486: 2482: 2478: 2467: 2465: 2461: 2457: 2456:Richard Rorty 2453: 2449: 2445: 2439: 2433: 2430: 2426: 2424: 2423: 2416: 2410: 2409: 2402: 2399: 2394: 2393: 2388: 2383: 2380: 2375: 2370: 2364: 2358: 2353: 2348: 2343: 2337: 2332: 2331:Hannah Arendt 2328: 2325: 2320: 2316: 2312: 2308: 2302: 2291: 2289: 2286: 2282: 2281: 2276: 2272: 2268: 2263: 2261: 2257: 2253: 2236: 2234: 2229: 2222: 2220: 2215: 2211: 2206: 2200: 2197: 2191: 2185: 2179: 2173: 2167: 2164: 2163: 2157: 2156: 2149: 2148: 2140: 2135: 2127: 2122: 2116: 2111: 2106: 2104: 2099: 2094: 2093:Immanuel Kant 2086: 2081: 2077: 2073: 2067: 2061: 2052: 2049: 2044: 2041:, and modern 2040: 2035: 2032: 2027: 2022: 2020: 2014: 2009: 2007: 2003: 1994: 1985: 1983: 1980: 1976: 1975: 1970: 1965: 1961: 1957: 1953: 1949: 1945: 1939: 1933: 1930: 1925: 1921: 1917: 1913: 1909: 1904: 1899: 1895: 1891: 1882: 1873: 1871: 1867: 1863: 1859: 1855: 1850: 1847: 1842: 1838: 1827: 1821: 1815: 1812: 1806: 1800: 1794: 1786: 1784: 1778: 1776: 1772: 1771: 1766: 1762: 1757: 1755: 1750: 1740: 1738: 1734: 1730: 1726: 1722: 1718: 1714: 1708: 1706: 1702: 1698: 1694: 1690: 1686: 1682: 1677: 1675: 1671: 1670: 1665: 1660: 1656: 1652: 1648: 1644: 1636: 1632: 1622: 1617: 1615: 1610: 1606: 1600: 1597: 1596: 1595:Ancien Régime 1590: 1586: 1582: 1578: 1573: 1572: 1568:, and in his 1567: 1566: 1565:Novum Organum 1561: 1557: 1556:Francis Bacon 1553: 1548: 1546: 1541: 1540: 1534: 1530: 1525: 1521: 1517: 1512: 1507: 1506:Enlightenment 1492: 1487: 1482: 1480: 1476: 1475:Protestantism 1472: 1468: 1464: 1460: 1455: 1449: 1447: 1426: 1408: 1402: 1396: 1391: 1387: 1383: 1380: 1374: 1368: 1362: 1356: 1351: 1346: 1340: 1330: 1325: 1323: 1317: 1314: 1308: 1304: 1298: 1296: 1295: 1290: 1285: 1278: 1276: 1272: 1271: 1266: 1257: 1252: 1248: 1239: 1236: 1230: 1224: 1216: 1213: 1207: 1201: 1195: 1188: 1186: 1181: 1176: 1172: 1168: 1164: 1160: 1155: 1154: 1148: 1144: 1143: 1136: 1133: 1129: 1125: 1121: 1116: 1113: 1107: 1103: 1102: 1096: 1091: 1090: 1084: 1075: 1074: 1045: 1039: 1038: 1026: 1021: 1010: 1002: 995: 990: 986: 985: 980: 975: 971: 968: 964: 963:Vulgate Bible 959: 953: 948: 944: 940: 935: 931: 928: 924: 919: 915: 914: 913: 910: 904: 892: 880: 874: 862: 856: 851: 845: 835: 826: 824: 820: 817: 813: 812: 807: 803: 798: 793: 789: 785: 780: 775: 771: 767: 763: 759: 758: 751: 747: 745: 741: 714: 708: 702: 699: 693: 687: 680: 674: 668: 662: 657: 653: 649: 644: 639: 638: 632: 631: 623: 616: 614: 607: 601: 598: 593: 589: 584: 577: 571: 567: 558: 554: 551: 544: 539: 538: 533: 529: 524: 522: 521:consciousness 517: 510: 504: 499: 488: 483: 477: 471: 465: 459: 453: 444: 438: 432: 425: 418: 411: 405: 402: 398: 394: 393: 386: 384: 383: 378: 374: 370: 366: 362: 358: 354: 345: 338: 331: 320: 316: 307: 305: 301: 297: 293: 289: 285: 284: 279: 274: 273: 272:Ancien Régime 267: 263: 259: 258:Enlightenment 254: 249: 248: 243: 239: 235: 229: 227: 223: 219: 215: 210: 203: 197: 192: 190: 186: 182: 178: 174: 170: 166: 162: 160: 154: 152: 140: 138: 131: 120: 115: 113: 108: 106: 101: 100: 98: 97: 92: 89: 88: 87: 86: 82: 81: 76: 73: 71: 68: 66: 63: 61: 58: 57: 56: 55: 51: 50: 47: 44: 43: 39: 38: 33: 29: 22: 6705: 6606:Common sense 6605: 6584:A posteriori 6583: 6575: 6537:Reductionism 6431: 6382:Gilbert Ryle 6252:Fred Dretske 6237:Keith DeRose 6181:Epistemology 6089:Neoplatonism 5815:Theophrastus 5673:Protrepticus 5566:and politics 5377: 5364: 5360:hypokeimenon 5358: 5342: 5325: 5308: 5301: 5289: 5285:Hylomorphism 5277: 5255: 5234: 5222: 5215: 5120: 5093: 5071: 5055: 5046: 5032: 5024: 5003: 4983: 4972: 4952: 4934: 4930: 4927:Aristotle's 4926: 4903: 4893: 4889: 4885: 4881: 4862: 4850: 4831: 4812: 4790: 4776:, retrieved 4771: 4749: 4735: 4724:, retrieved 4718: 4699: 4677: 4654: 4634: 4614: 4606: 4602: 4598: 4588: 4578: 4568:, retrieved 4562: 4543: 4530: 4512: 4503:Bibliography 4482: 4464: 4456: 4447: 4435: 4416: 4409: 4391: 4381: 4362: 4355: 4337: 4327: 4308: 4301: 4282: 4275: 4261: 4241: 4234: 4222: 4210: 4198: 4186: 4177: 4170: 4154: 4135: 4128: 4113:, retrieved 4106:the original 4101: 4097: 4088: 4080: 4068: 4047: 4042:, chapter 3. 4035: 4023: 4011: 3999: 3987: 3975: 3963: 3950: 3939:, retrieved 3934: 3924: 3916: 3915:is from the 3905: 3893: 3881: 3869: 3859:, retrieved 3855:the original 3849: 3842: 3823: 3816: 3811:, chapter 1. 3787: 3776: 3764: 3746: 3736: 3672:senso comune 3662: 3655:Spruit (1995 3650: 3636: 3632: 3623: 3606: 3598: 3571: 3559: 3547: 3542:, chapter 9. 3535: 3523: 3511: 3504:Bugter (1987 3499: 3492:Bugter (1987 3487: 3475: 3466: 3461: 3454:Bugter (1987 3449: 3440: 3430: 3407: 3401: 3357: 3345: 3326: 3319: 3312:Bugter (1987 3292: 3274: 3264: 3256: 3244: 3234: 3230: 3218: 3199: 3161: 3130: 3103: 3095: 3091: 3087: 3079: 3075: 3055: 3011: 3002: 2991:Robert Boyle 2982: 2962: 2948: 2942: 2941:IV.10 686a, 2936: 2930: 2925: 2913: 2901: 2877: 2866: 2858: 2838: 2831: 2810: 2797:Common Sense 2794: 2791:Thomas Paine 2785: 2774: 2769: 2739: 2733: 2729: 2724:, p. 9) 2717: 2655:Basic belief 2611: 2605: 2590:advice-taker 2574: 2565: 2545:koinaí dóxai 2521: 2489: 2473: 2434: 2429:Paul Ricoeur 2427: 2420: 2403: 2390: 2384: 2329: 2297: 2278: 2264: 2252:C. S. Peirce 2248: 2245:Epistemology 2224: 2216: 2201: 2168: 2160: 2141: 2137: 2125: 2109: 2108: 2091: 2036: 2023: 2016: 2011: 1999: 1972: 1934: 1907: 1887: 1851: 1816: 1788: 1782: 1780: 1768: 1758: 1751: 1742: 1736: 1732: 1728: 1724: 1720: 1716: 1712: 1710: 1704: 1680: 1678: 1673: 1667: 1640: 1619: 1601: 1581:Pierre Bayle 1569: 1563: 1549: 1529:rationalists 1503: 1489: 1484: 1450: 1390:common sense 1389: 1384: 1349: 1335: 1319: 1300: 1292: 1280: 1275:pineal gland 1268: 1262: 1218: 1190: 1159:human nature 1146: 1140: 1137: 1117: 1099: 1087: 1085: 1050:κοιναί δόξαι 1044:koinaí dóxai 1016: 982: 947:intelligence 918:Koinḗ énnoia 897:κοινή ἔννοιᾰ 891:koinḗ énnoia 840: 809: 755: 703: 635: 602: 563: 535: 525: 454: 387: 380: 376: 350: 310:Aristotelian 296:epistemology 283:Common Sense 281: 278:Thomas Paine 266:Cartesianism 245: 230: 193: 189:superstition 156: 148: 134: 130:Common sense 129: 128: 70:Common sense 69: 28:Common Sense 6686:Proposition 6656:Objectivity 6542:Reliabilism 6532:Rationalism 6477:Fallibilism 6452:Coherentism 6397:Ernest Sosa 6372:Thomas Reid 6357:James Pryor 6327:G. E. Moore 6317:David Lewis 6307:Saul Kripke 6302:Peter Klein 6282:Susan Haack 6212:Robert Audi 5965:Duns Scotus 5805:Dicaearchus 5795:Aristoxenus 5554:Metaphysics 5547:Metaphysics 5533:Progression 5500:On the Soul 5495:Meteorology 5297:Magnanimity 5263:Four causes 4929:On the Soul 4510:Aristotle, 4163:German text 4159:Kant (1914) 4119:. Also see 4073:Vico (1968) 4061:Machiavelli 4057:Taciteanism 4053:Leo Strauss 3917:Meditations 3874:Hume (1987) 3702:sens commun 3576:Brann (1991 3528:Lewis (1967 3123:Brann (1991 3108:Sachs (2001 2944:Metaphysics 2746:Lewis (1967 2703:Social norm 2285:internalist 2267:G. E. Moore 2105:and taste: 2006:Thomas Reid 1982:historicism 1969:Montesquieu 1960:John Selden 1956:Natural Law 1796:and German 1793:sens commun 1552:empiricists 1504:During the 1439:'good mind' 1322:Peripatetic 1289:Scholastics 1185:C. S. Lewis 984:Meditations 943:Lewis (1967 934:Koinós noûs 885:κοινός νοῦς 879:koinós noûs 855:scholastics 792:Roger Bacon 774:imagination 766:Middle Ages 656:rationality 262:metaphysics 238:rationalism 6836:Categories 6814:Philosophy 6787:Discussion 6777:Task Force 6696:Simplicity 6676:Perception 6552:Skepticism 6527:Positivism 6502:Infinitism 6467:Empiricism 6322:John Locke 6287:David Hume 6277:Anil Gupta 6272:Paul Grice 6247:John Dewey 6217:A. J. Ayer 6047:Hursthouse 5921:Maimonides 5887:Avicennism 5538:Generation 5510:On Animals 5437:Categories 5257:Eudaimonia 5098:Peter Lang 4815:, Oxford, 4778:2013-07-25 4726:2013-07-25 4570:2013-07-25 4115:2013-07-25 3941:2013-07-25 3861:2013-09-19 3705:, used by 3696:Gemeinsinn 3678:buon senso 3469:, I, 3, 12 3467:De Oratore 3096:Theaetatus 3023:universals 3003:Theaetetus 2995:John Locke 2987:Lee (2011) 2947:I.1 981b, 2888:Good Sense 2710:References 2319:postmodern 2307:relativism 2256:Pragmatism 2233:relativism 2178:Gemeinsinn 2103:aesthetics 2080:Gemeinsinn 2039:pragmatism 2026:J. S. 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