Tacit Knowing: What it is and Why it Matters

Episteme ◽  
2021 ◽  
pp. 1-18
Author(s):  
Abida Malik

Abstract Tacit knowing as a concept and legitimate topic of scholarship came up in philosophical research in the second half of the 20th century in the form of some influential works by Michael Polanyi (although similar concepts had been discussed before). Systematic epistemological studies on the topic are still scarce, however. In this article, I support the thesis that tacit knowing pervades all our common major divisions of knowledge and that it therefore must not be neglected in epistemological research. By this approach I am simultaneously giving a systematic back-up for Polanyi's claim that the tacit component is found in all knowledge.

2015 ◽  
Vol 8 (2) ◽  
Author(s):  
Sumat Jain ◽  
Jayant Dubey

The concept of tacit knowing comes from scientist and philosopher Michael Polanyi. It is important to understand that he wrote about a process (hence tacit knowing) and not a form of knowledge. However, his phrase has been taken up to name a form of knowledge that is apparently wholly or partly inexplicable. Tacit knowledge cannot be “captured”, “translated”, or “converted” but only displayed and manifested, in what we do. New knowledge comes about not when the tacit becomes explicit, but when our skilled performance is punctuated in new ways through social interaction. tacit knowledge - Knowledge that enters into the production of behaviours and/or the constitution of mental states but is not ordinarily accessible to consciousness. See also cognize, knowledge, implicit memory, Background, rules. This paper presents the overview of the term Tacit Management, in which we are going to present the different types of tacit knowledge, definitions, and properties of it. How is it useful in applicability of management education? The benefits from it, failure due to lack of tacit knowledge, the paradox of it and at last the conclusion related to the terminology Tacit Knowledge Management (TKM).


1998 ◽  
Vol 11 (1) ◽  
pp. 89-141 ◽  
Author(s):  
S. R. Jha

The ArgumentMichael Polanyi (1891–1976) is placed in the ongoing Enlightenment-reform tradition as one of the first twentieth-century scientists to propose a program to correct the gravest internal conflict of the modern Enlightenment project of radical criticism: scientific detachment and moral nihilism in conflict with humanist values. He held that radical criticism leads not to truth but to destructive doubt. Only the inclusion of the “personal element,” the judicial attitude of reasonable doubt and the acknowledgment of belief in the regulative principle of truth can overcome this end. Freedom — to reason, to criticize the method of doubt, and freedom of scientific thinking — is a precondition to reach truth. His epistemology of nonsubjective personal knowledge has redefined scientific knowing and objectivity as grounded in tacit knowing. Debate is continuing on objectivity and freedom versus the social duty of science. Polanyi's Hungarian correspondence highlights his commitment to truth and the contemporary cultural-political situation of Jewish intellectuals.


Open Theology ◽  
2015 ◽  
Vol 1 (1) ◽  
Author(s):  
Vincent M. Smiles

AbstractThis essay vindicates two major aspects of the science-based philosophy of Michael Polanyi: 1. His concept of tacit knowing, and 2. His concept of the multi-levelled character of reality. These two notions relate closely with one another, and together support the thesis to be argued here, that when it comes to understanding human beings, and most especially the human mind, science and religion have to meet on the common ground of the transcendent capacities of human beings, which are pointers to the transcendent character of the universe. The mind is an emergent of the universe, as are all of its other amazing characteristics, but mind is also, therefore, a clue to the character of the universe and its encompassing reality. Mind reflects reality; reality invites mind.


Author(s):  
C.F. Delaney

Tacit knowledge is a form of implicit knowledge we rely on for both learning and acting. The term derives from the work of Michael Polanyi (1891–1976) whose critique of positivistic philosophy of science grew into a fully developed theory of knowledge. Polanyi believed that the ‘scientific’ account of knowledge as a fully explicit formalizable body of statements did not allow for an adequate account of discovery and growth. In his account of tacit knowledge, knowledge has an ineliminable subjective dimension: we know much more than we can tell. This notion of tacit knowing in science has been developed by Thomas Kuhn, has figured prominently in theoretical linguistics and has also been studied in psychology.


1993 ◽  
Vol 49 (3) ◽  
Author(s):  
Dale Cannon

This article attempts to articulate what philosopherscientist Michael Polanyi meant by a post-critical intellectual ethos and to explore its implications for concrete academic practice. The modern critical tradition’s strategy for defeating the demon of self-doubt and for securing certainty, as Hannah Arendt has written, restricts serious candidates for belief to those whose conditions of truth can be rendered wholly immanent to focal consciousness within a point of view that is simply taken for granted. Thereby it forecloses the possibility of recognizing the partiality of its own perspective vis-á-vis that of others, taking into account the relevant perspectives of other persons, and reaching any kind of sense in common between perspectives. The institutionalization of this strategy in 20th century academic life is amply and insightfully documented in Bruce Wilshire’s Moral Collapse of the University. Michael Polanyi, in his writings, adumbrates a post-critical intellectual ethos in which the making of sense in common between persons of differing perspective is central to the enterprise of teaching, learning, and research.


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