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More especially, neither observation nor reason can be described as a source of knowledge, in the sense in which they have been claimed to be sources of knowledge, down to the present day. (1962, p. 4).
Clearly, discerning "the truth" is a complicated endeavor in any setting, and applying rigid rules of analyses will not always succeed. This point is made by Thomas Kuhn (2000), who advises, "Does it really help to imagine that there is some one full, objective, true account of nature and that the proper measure of scientific achievement is the extent to which it brings us closer to that ultimate goal?"; according to Larmore (2004), Kuhn's answer was no, since "no Archimedean platform is available for the pursuit of science other than the historically situated one already in place" (p. 47).
Conclusion
The research showed that the search for what is true and knowable has received an enormous amount of attention throughout the millennia. Whether there can be complete objectivity or subjectivity in the realm of knowledge and human affairs has naturally been a major part of this debate, and the controversy over epistemological...
Absolutists may believe that human affairs can be pigeonholed into strictly black and white areas, but most reasonable people would agree that there are enough unknowns and exigencies in the world to guarantee a number of shades of grey as well. At any rate, taking advantage of the best of what each method of investigation has to offer appears to represent the best course of action for achieving the best possible understanding in any given setting.
References
Feyerabend, P. (1975). Against method. London: New Left Books.
Kuhn, T.S. (2000). The road since structure. Chicago: University of Chicago Press.
Lamb, D., Munevar, G., & Preston, J. (2000). The worst enemy of science? Essays in memory of Paul Feyerabend. New York: Oxford University Press.
Polanyi, M. (1997). Personal knowledge: Towards a post-critical philosophy. London: Routledge.
For instance, according to Slaatte (1968), the "paradox of the paradox per se refers to two opposite properties of the paradox itself: its sheer impertinence to reason, on the one hand, and its profounder pertinence to reason, on the other" (p. 6). From Slaatte's perspective, "Truth is seen in vital relation to the self in his existence-as-he-experiences-it; it is not related as though one object is thrust upon another. If
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