Logik wrote: ↑Wed Apr 24, 2019 10:29 pm
commonsense wrote: ↑Wed Apr 24, 2019 6:16 pm
Speakpigeon,
I want to take back everything I said in my previous post.
Logik,
Thanks for the informative references. It was unfortunate that I interpreted intuition in layman’s terms (hence MW; & mea culpa for “M&W”), rather than to mean Intuitionistic logic. I am chagrined, as this is a
philosophy forum. Duh.
None the less, it is still worth arguing the distinction that not all intuition is logical.
If you use
Kahneman's model of System I and System II, and you could take the 4-stage learning process:
Stage 1: Unconscious Incompetence.
Stage 2: Conscious Incompetence.
Stage 3: Conscious Competence.
Stage 4: Unconscious Competence.
It's all intuition. Like any skill - it requires practice.
Intuition is grounded in the symmetry between "emotions" and abstract/empirical realities and as such it is logical in the respect it is "order". Intuition is deemed correct if it is symmetrical to the phenomena it points towards (such as leading to an idea or empirical phenomena) a phenomena in a manner where a connection is observed. This connection is grounded in symmetry.
This symmetry is grounded in a basic being/non-being/nothing trichotomy. For example if my "intuition" gives a "bad feeling" about an event and the event turns out to be "disordered" a symmetry is observed considering "disorder" and "bad", while variations of the same concept due to language ambiguity problems which ironically cycle to this example itself, observe the same state.
The nature of "intuition", due to its implication to an absence of form (considering all intellect is generally observed as a defining process of connecting and seperating variables), is fundamentally one of "origin" so to speak. Intuition effectively, because of these previously mentioned absence of form, is an origin of consciousness synonymous to field of awareness where a circumstance is summated in general terms (ie "this situation is bad" example above observes the nature of intuition paradoxically being rooted in platonic generalities which cycle back to certain platonic foundations of knowledge as strictly "justified belief" or in even simpler more objective terms: "assumption").
This generality, as in all generalities, observes a state of unity where various multiple phenomena have a "state of being", if such wording is accurate, under a form that represents a summation of parts; hence is subject to and conducive to "order" considering order itself is always grounded both logically and intuitively in a "whole" as "relation of parts" where this "relation" effectively observes all generalities and forms as generalities as boundaries of movement where one part effectively exists through another part by its relative direction to and from that part.
Movement is particulation, in these respects, as movement is grounded in the particularization that sends the fundamental grounds for "change". Generalities, as boundaries of change, are boundaries of movement as a summation of parts of unifying of multiplicity.
In these respects "intuition" and its inherent connection to generalities has a logical nature to it in the respect it acts as a point of origin in the nature of observation with this "origin" not only being the foundation of structure but interwoven within the structure itself. This "interwoven" nature of intuition in all phenomena can be observed in the nature of "esthetics", to some degree, where a grouping of forms through a painting, set of words, equations, or empirical sensory phenomena itself (such as a view of river, a beautiful woman, or an act of courage for a friend) observes that all "relations" as "localizations" of "one reality" effectively always have some "point of origin" in themselves or sense of "emotional" connection whereby the observer has a formless sense that summates the percieved experience.
This formless sense effectively is directed to another formless sense thereby observing an inherent connective/seperative capacity, founded in the intellectual state, such as observing the beauty of tree under a grouping of one set of emotions while inherently directing to a changed intuitive/emotive capacity under the observation of a dead rotting squirrel beside it. In this sense the projection of one intuition, in this respect emotion as a generalization of a specific context of existence, to another has the same characteristic defining attributes of "logic" and as such is dualistic in nature of the intellectual state (or empirical/physical sensory state depending on the starting point of ones observations in this subject).
