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"The Tacit Dimension" argues that tacit knowledge -tradition, inherited practices, implied values, and prejudgments- is a crucial part of scientific knowledge. This volume challenges the assumption that skepticism, rather than established belief, lies at the heart of scientific discovery.
In architecture, tacit knowledge plays a substantial role in both the design process and its reception. The essays in this book explore the tacit dimension of architecture in its aesthetic, material, cultural, design-based, and reflexive understanding of what we build. Tacit knowledge, described in 1966 by Michael Polanyi as what we ‘can know but cannot tell’, often denotes knowledge that escapes quantifiable dimensions of research. Much of architecture’s knowledge resides beneath the surface, in nonverbal instruments such as drawings and models that articulate the spatial imagination of the design process. Awareness of the tacit dimension helps to understand the many facets of the spaces we inhabit, from the ideas of the architect to the more hidden assumptions of our cultures. Beginning in the studio, where students are guided into becoming architects, the book follows a path through the tacit knowledge present in materials, conceptual structures, and the design process, revealing how the tacit dimension leads to craftsmanship and the situated knowledge of architecture-in-the-world. Contributors: Tom Avermaete (ETH Zürich), Margitta Buchert (Leibniz-Universität Hannover), Christoph Grafe (Bergische Universität Wuppertal), Mari Lending (The Oslo School of Architecture and Design), Angelika Schnell (Academy of Fine Arts Vienna), Eireen Schreurs (Delft University of Technology), Lara Schrijver (University of Antwerp)
Much of what humans know we cannot say. And much of what we do we cannot describe. For example, how do we know how to ride a bike when we can’t explain how we do it? Abilities like this were called “tacit knowledge” by physical chemist and philosopher Michael Polanyi, but here Harry Collins analyzes the term, and the behavior, in much greater detail, often departing from Polanyi’s treatment. In Tacit and Explicit Knowledge, Collins develops a common conceptual language to bridge the concept’s disparate domains by explaining explicit knowledge and classifying tacit knowledge. Collins then teases apart the three very different meanings, which, until now, all fell under the umbrella of Polanyi’s term: relational tacit knowledge (things we could describe in principle if someone put effort into describing them), somatic tacit knowledge (things our bodies can do but we cannot describe how, like balancing on a bike), and collective tacit knowledge (knowledge we draw that is the property of society, such as the rules for language). Thus, bicycle riding consists of some somatic tacit knowledge and some collective tacit knowledge, such as the knowledge that allows us to navigate in traffic. The intermixing of the three kinds of tacit knowledge has led to confusion in the past; Collins’s book will at last unravel the complexities of the idea. Tacit knowledge drives everything from language, science, education, and management to sport, bicycle riding, art, and our interaction with technology. In Collins’s able hands, it also functions at last as a framework for understanding human behavior in a range of disciplines.
The polymath Michael Polanyi first made his mark as a physical chemist, but his interests gradually shifted to economics, politics, and philosophy, in which field he would ultimately propose a revolutionary theory of knowledge that grew out of his firsthand experience with both the scientific method and political totalitarianism. In this sixth entry in ISI Books’ Library of Modern Thinkers’ series, Mark T. Mitchell reveals how Polanyi came to recognize that the roots of the modern political and spiritual crisis lay in an errant conception of knowledge that served to foreclose any possibility of making meaningful statements about truth, goodness, or beauty. Polanyi’s theory of knowledge as ineluctably personal but also grounded in reality is not merely of historical interest, writes Mitchell, for it proposes an attractive alternative for anyone who would reject both the hubris of modern rationalism and the ultimately nihilistic implications of academic postmodernism.
In its concern with science as an essentially human enterprise, Science, Faith and Society makes an original and challenging contribution to the philosophy of science. On its appearance in 1946 the book quickly became the focus of controversy. Polanyi aims to show that science must be understood as a community of inquirers held together by a common faith; science, he argues, is not the use of "scientific method" but rather consists in a discipline imposed by scientists on themselves in the interests of discovering an objective, impersonal truth. That such truth exists and can be found is part of the scientists' faith. Polanyi maintains that both authoritarianism and scepticism, attacking this faith, are attacking science itself.
Published very shortly before his death in February 1976, Meaning is the culmination of Michael Polanyi's philosophic endeavors. With the assistance of Harry Prosch, Polanyi goes beyond his earlier critique of scientific "objectivity" to investigate meaning as founded upon the imaginative and creative faculties. Establishing that science is an inherently normative form of knowledge and that society gives meaning to science instead of being given the "truth" by science, Polanyi contends here that the foundation of meaning is the creative imagination. Largely through metaphorical expression in poetry, art, myth, and religion, the imagination is used to synthesize the otherwise chaotic and disparate elements of life. To Polanyi these integrations stand with those of science as equally valid modes of knowledge. He hopes this view of the foundation of meaning will restore validity to the traditional ideas that were undercut by modern science. Polanyi also outlines the general conditions of a free society that encourage varied approaches to truth, and includes an illuminating discussion of how to restore, to modern minds, the possibility for the acceptance of religion.
This book outlines a new account of the tacit, meaning tacit knowledge, presuppositions, practices, traditions, and so forth. It includes essays on topics such as underdetermination and mutual understanding, and critical discussions of the major alternative approaches to the tacit, including Bourdieu’s habitus and various practice theories, Oakeshott’s account of tradition, Quentin Skinner’s theory of historical meaning, Harry Collins’s idea of collective tacit knowledge, as well as discussions of relevant cognitive science concepts, such as non-conceptual content, connectionism, and mirror neurons. The new account of tacit knowledge focuses on the fact that in making the tacit explicit, a person is not, as many past accounts have supposed, reading off the content of some sort of shared and fixed tacit scheme of presuppositions, but rather responding to the needs of the Other for understanding.
Based on ethnographic research with Dominicans in New York City, a pioneering analysis of how gay immigrant men of color negotiate race, sexuality, and power in their daily lives.
This book has been done in a way and in a style that makes for very easy reading and understanding, even by those who have not been familiar with the deep changes going on in science. This is a fine piece of communication to the wider public and will be widely received.-The Reverend Professor T.F. Torrance.
First Published in 1997. The second in the readers' series, Resources for the Knowledge-Based Economy, Knowledge In Organisations gives an overview of how knowledge is valued and used in organisations. It gives readers excellent grounding in how best to understand the highest valued asset they have in their organisations.