On the contrary. Pick any subject and the number of disagreeing philosophers always increases over the centuries.
The signal of truth is ever more swamped by the noise of disagreeing philosophers, until the signal-to-noise ratio drops away to zero and all that is left is a babel of noise, no closer to truth than random static.
Ah, yes! The beauty of simple-minded⌠Uh⌠simplicity in analysis.
So to arrive at the truth of any subject, say the subject of â
what inocente is,â let us simply make it a matter of agreement. Inocente is precisely and only what we can all come by agreement to what it is that we determine him to be. It is not important that we, objectively speaking, do not have full access to the inner workings of inocente since it is the method that we use that determines the reality of the thing - any thing.
Since the inner workings of inocente are not available to objective observation and analysis we can summarily dismiss and disregard these. So anything that inocente proposes about himself cannot be used in our determination of what inocente is because what he tells us about himself is not something we can âhone in onâ to determine the truth of it. For all we know he could be saying and acting in certain ways, or even, God forbid, lying about them, simply to give an impression about himself, an impression that cannot, by the fact that he is the only one who could possibly know the veracity of that impression, be accepted since, in principle, it is not subject to agreement by all.
And it is bound to be this way since philosophers have nothing to home in on, while scientists tune in on empirical evidence. The entire notion that there is truth without evidence is false, which is why philosophy never gets anywhere, the entire project is based on the seductively daft notion that merely by sitting in an armchair and thinking really hard one can find the truth.
We can safely ignore anything inocente has to say about himself since we, as scientists, âtune in onâ empirical evidence. The entire notion that inocente is anything but what we agree that he is, as outside and objective observers, is false. That entire proposition, I.e., that inocente has anything to add concerning the truth about himself by taking up the position inside his own experiences, a closed room, if you like, and thinking really hard about them, is a seductively daft notion, which we will summarily dismiss.
Inocente is only what we as empirical observers determine him to be and nothing but, since accepting any other âinsider informationâ can only lead to doubts and dissension as to the nature of inocente.
The truth is nothing but what our method tells us. Since we have determined the method, a full, complete and squabble-free determination of the truth will inevitably follow. If inocente tries to sidetrack our determinations about himself with contentious statements, we will ignore him and if he continues, we will silence him. This is all for his own good because, as he agrees, endless squabbles and disagreements are entirely without merit and dangerous to the pursuit of the truth about him (and everything else) as we have predetermined the truth to be by our method.
We shall call this the Black Swan Method. Once we have determined what a black swan, aka the truth, is, we have arrived at an indisputable means by which to determine the nature of all truth. If it is black and a swan, it is the truth. Very simple and this ends all the endless squabbling of philosophers who have no clue.
Any attempt to contradict this endeavor by Peter Plato, or anyone else, will be ignored. The ignore button is very useful in this regard.