"With Descartes, philosophy opened a gap between the mind and the world…. Ideas…became internal “representations” of external reality…but somehow “corresponding” to it. This split metaphysics from epistemology.
"…embodied realism…is closer to…direct realism…than…representational realism. [It] is, rather, a realism grounded in our capacity to function successfully in our physical environments. It is therefore an evolutionary realism. Evolution has provided us with adapted bodies and brains that allow us to accommodate to, and even transform, our surroundings.
"It gives up on being able to know things-in-themselves, but, through embodiment, explains how we can have knowledge that, although it is not absolute, is nonetheless sufficient to allow us to function and flourish.
"The direct realism of the Greeks can thus be characterized as having three aspects:
1. The Realist Aspect: The assumption that the material world exists and an account of how we can function successfully within it;
2. The Directness Aspect: The lack of any mind-body gap;
3. The Absoluteness Aspect: The view of the world as a unique, absolutely objective structure of which we can have absolutely correct, objective knowledge.
"Symbol-system realism of the sort found in analytic philosophy accepts 3, denies 2 and claims that 1 follows from 3, given a scientifically unexplicated notion of 'correspondence.'
"Embodied realism accepts 1 and 2 but denies that we have any access to 3.
"All three of these views are “realist” by virtue of their acceptance of 1. Embodied realism is close to direct realism…in its denial of a mind-body gap. It differs from direct and symbol-system realism in its epistemology, since it denies that we can have objective and absolute knowledge of the world-in-itself.
"…it may appear to some to be a form of relativism. However, while it does treat knowledge as relative—relative to the nature of our bodies, brains and interactions with the environment—it is not a form of extreme relativism, because it has an account of how real, stable knowledge, both is science and in the everyday world, is possible" (94-6).
“Not only do these two domains [science and religion] bump up against each other, there are certain ideas or memes that permeate through all of the different methodological boundaries, certain big stories that make coherent sense of them all. For example the article by Sellars kela referenced in the Big Stories thread notes that while there certainly is NOMA for specific diciplines nevertheless philosophy's job is to 'understand how things in the broadest possible sense of the term hang together in the broadest possible sense of the term.' That it, how we might create broad, orienting generalizations and/or narratives about how the big picture coheres.
“For example, one such generalizing meme that cut across all disciplines was what is often referred to as postmodernism. The idea that there is no fixed center, no absolute, pre-given reality, runs through science to literature to religion, i.e. postmetaphysics. Postmetaphysics is not limited to any specific genre but is one of those overall cohering big pictures necessary to generate meaning. Contrary to popular kennlingist belief, pomo is not about total fragmentation and blind relativism, for it too has its own big picture story about how big pictures operate, albeit one that is non-metaphysical. So while there is no doubt some pomo relativists caught in a performative contradiction that there is no big story while advancing one, the better pomosexuals like Derrida and Caputo espouse no such nonsense.”