Abstract

Once properly understood, how might Protagorean and Cyrenaic experiential empiricisms each comport with late twentieth century philosophical analysis of sense data, adverbial appears locutions, and reverentially opaque contexts? (In 2020 retrospect, had I listened more to Roderick Chisholm and less to my Princeton professors, a more apt philosophical perspective on Protagoras versus the Cyrenaics would have been in terms of early Husserl and the Göttingen phenomenologists on the differences between ‘objectivist’ and ‘subjectivist’ understandings of essential experience.)