Induction is the process of taking things within our experience to be representative of the world outside our experience. It is a process of projection or extrapolation.
Finding a mechanism does not bypass the problem of induction.
The absolutist lays down the law, but the relativist hears only roaring and bawling. Or, when the relativist voice, as it is heard from philosophers such as Nietzsche or James, itself starts to grate and sounds shrill, as it often does, and when the relativist then offers concessions, the absolutist hears only insincerity. The war of words can often turn into a dialogue of the deaf, and this too if part of its power to arouse outrage and fury.
Wittgenstein imagined that the philosopher was like a therapist whose task was to put problems finally to rest, and to cure us ofbeing bewitched by them. So we are told to stop, to shut off lines of inquiry, not to find things puzzling nor to seek explanations. This is intellectual suicide.
Respect, of course is a tricky term. I may respect your gardening by just letting you get on with it. Or, I may respect it by admiring it and regarding it as a superior way to garden.
It is sometimes said that one of the casualties of the general suspicion and mistrust that permeated the old Soviet Union was that the distinction between truth and other motivations to believe tended to break down. Upon hearing a purported piece of information, the reaction was not 'Is this true?' but 'Why is this person saying this? - What machinations or manipulations are going on here?' The question of truth did not, as it were, have the social space in which it could breath.
The absolutist takes himself to read nature in her very own language, but the relativist insists that nature does not speak, and we hear only what we have elected to hear.
When the hoary old question of nature versus nurture comes around, sides form quickly.
In Michigan recently a man won a lawsuit for substantial damages because, he claimed, a rear-end collision in his car had made him a homosexual.
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