As a result the image priveleges the propositional form of thought
and the relation of designation or reference as the locus of truth.
By contrast apprenticeship is an activity in whcih progress cannot
be measured soley by reference to propositions since it requires
familiarity with agiven amterial or milieu. We acquire such
familiarity when we acquire the capacity to dicern and pose problems
correctly. D argues that it is from acts of apprenticeship or
learning that we ought to derive the transcendental conditions of
thought. His objection to the recognition model is therefore
normative. ... he wants to retain the name of thinking for a
differtn activity whcih takes place when the mind is provoked by an
encounter with the unkown or the unfamiliar. The process of thinking
must be brought into being by forces external to the thinker ..."
second objection is that the dogmatic image denies or does not
tell us about:
"the conditions that give rise to thought"
"are never referred to the real forces that form thought ..."
D argues for a:
"'genetic' conception of thought, the purpose of whichis to give
rise to the real conditions that give rise to thought and which
determines the form it assumes. By real conditions he means the
transcendental field or field of immanence in terms of which the
different forms of thought must e understood."
"D takes the will to power as the basis for a 'genetic and
differential' geneological analysis of thought on the grounds that
... it is the different varities of will tp power that give rise to
thought. In these terms, thought may be eithr affirmative or
negative in relation to life, active or reactive in its modality of
realising will to power."
"the 'element' of thought is no longer truth and falsity but'the
noble and the base, the high and the low, depending on the nature of
the forces that take hold of thought itself'..."
p. 21 "...in D&R ...D's shift from the recognition model of
thought to 'a point of view of effective genesis' ... proceeds by
way of an account of problems as the ytranscendental ground of
thinking."
"...'true freedom' ...lies in the capacity to discover or
constitute new problems, thereby rejecting the pedagogic conception
of thinking as the solving of problems given to us by others or by
'society'...."
"...problems must be regarded as the source of all truths:
'problems are the differential elements in thougth, the genetic
elements in thought, the genetic elements in the true' ...Probelms
here are understood as the specific objects of thought and, as such,
accesible to thought only in its transcendental operation. These
objects of pure thought can only be empirically discerned by means
of their particulalrly determined forms: in relation to ordinary
empirical thought they remain unthinkable." (?)