By I. M. Yaglom, V. G. Boltyanskii
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The legacy of modernity 17 knowledge: by describing our empirical experience in an ordered, systematic and scienti¢c way we are able to establish knowledge of the natural world, a world that constitutes the ultimate source of all such experience. Naturalism is thus rooted in the tradition of empirical philosophy that can be traced from John Locke through David Hume to logical positivism. The £ourishing of the natural sciences ^ itself a distinguishing mark of modernity ^ both gains support from, and gives support to, empirical philosophy.
No longer a means of engaging with fundamental questions of meaning and truth, knowledge has been transformed into just another commodity to be bought and sold on the open market. Lyotard wrote before the advent of the world wide web, which has since assumed a paradigmatic status within post-modern philosophy. When we surf the internet we encounter such an unlimited and constantly changing reservoir of sound, image and text that we are forced to accept that we no longer possess a common overarching story capable of making sense of the abundance of information passing before us.
My spoken word seems immediately present to my consciousness and my voice becomes their intimate spontaneous medium. In writing, by contrast, my meanings threaten to escape from my control. Writing seems to rob me of my being; it is a second-hand mode of communication, a pallid mechanical transcription of speech and so always at one remove from my consciousness. (Sarup 1988: 39) There is a clear epistemological sequence at work here: I experience, I vocalise my experience, I transcribe my speech into writing.
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