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Since "Enlightenment", much modern epistemology calls for a distinction between the subject and the object of experience.· This follows Rene Descartes' famous "cogito ergo sum", or "I think therefore I am", positing a thinking substance; the substantial "I", or the Subject of knowledge. Implicit in the definition of the Subject is an opposing object, so that the subjective "I" is able to describe some "thing". For Descartes, the actual "I" that posits is distinct from what is posited by the "I". Mediating the polarised Subject and object is that which pertains to the "I"; thinking as an activity for the subject. But thought always has an object. And that object is, qua object, different from the subject. Following Descartes, modernist epistemology depends upon this distinct opposition between subject and object. \nModern epistemology, however, suggests that situations where the subject and object cannot be clearly differentiated cannot count as genuine knowledge. The experience of
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Since "Enlightenment", much modern epistemology calls for a distinction between the subject and the object of experience.· This follows Rene Descartes' famous "cogito ergo sum", or "I think therefore I am", positing a thinking substance; the substantial "I", or the Subject of knowledge. Implicit in the definition of the Subject is an opposing object, so that the subjective "I" is able to describe some "thing". For Descartes, the actual "I" that posits is distinct from what is posited by the "I". Mediating the polarised Subject and object is that which pertains to the "I"; thinking as an activity for the subject. But thought always has an object. And that object is, qua object, different from the subject. Following Descartes, modernist epistemology depends upon this distinct opposition between subject and object. \nModern epistemology, however, suggests that situations where the subject and object cannot be clearly differentiated cannot count as genuine knowledge. The experience of
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