scholarly journals Moral Worth and Knowing How to Respond to Reasons

2021 ◽  
Author(s):  
J. J. Cunningham
Keyword(s):  
Moral Worth ◽  
Knowing How

Identities Masked: Sagacity, Sophistry and Pseudepigraphy in Aristeas

2019 ◽  
Vol 10 (3) ◽  
pp. 395-415
Author(s):  
Jonathan Klawans
Keyword(s):  
Full Range ◽  
High Priest ◽  
Knowing How ◽  
Ritual Law ◽  
Jewish Ritual

The Letter of Aristeas can best be understood when interpreters attend to the full range of postures toward Hellenism and Judaism exhibited by the various characters in the work. These stances range from the translators’ public, universalist philosophizing before the king in Alexandria to the High Priest Eleazar’s more particularistic defense of Jewish ritual law articulated in Jerusalem. Yet when the translators work on the Island of Pharos, or when the High Priest writes to the King, these characters display other sides of themselves. For the author of Aristeas – himself a Jew parading rather successfully as a Greek – knowing how much to conceal or reveal, when and where, is a fundamental skill, the secret to success for Jews in the Hellenistic diaspora.

Is all knowledge prepositional?

2005 ◽  
Vol 48 (1-2) ◽  
pp. 7-19
Author(s):  
Miroslava Andjelkovic
Keyword(s):  
Propositional Knowledge ◽  
The Other ◽  
Infinite Regress ◽  
Important Distinction ◽  
Knowing How ◽  
The Asymmetry ◽  
Contemporary Epistemology

This paper deals with a criticism of Ryle's claim that the so called Intellectualist legend leads to an infinite regress. Critics have attempted to show that Ryle's argument cannot even get off the ground since its two basic premises cannot be true at the same time. In the paper I argue that this objection is based on a misinterpretation of Ryle's argumentation, which is complex and consists of two arguments, not of a single one as it is claimed. One of Ryle's argument attacks the thesis that an intelligent act is an indirect result of propositional knowledge, while the other, which I call the Asymmetry argument, claims that not every manifestation of knowledge that is accompanied with the manifestation of knowing how. In the paper I argue that both Ryle's arguments are valid and resistant to recent critique so it can be said that Ryle's distinction between knowledge that and knowing how is still an important distinction within contemporary epistemology.

Formal Independence

2018 ◽  
Author(s):  
Michelle Kosch
Keyword(s):  
Moral Evil ◽  
Moral Worth ◽  
Material Condition

Chapter 4 explains Fichte’s conception of formal independence or conscientiousness, which has two aspects (a ‘formal’ and a ‘material’ aspect, the latter not to be confused with material independence). Fichte’s account is compared with Kant’s, and the two are shown to be in more agreement than has previously been thought. The independence of the material condition on moral worth from this formal one is shown to be entailed by Fichte’s account of the role of conscience (rather than, as is often thought, being inconsistent with it). Finally, Fichte’s account of moral evil is explained and its consistency with his account of conscience examined.

Plato on Education as the Development of Reason

1998 ◽  
pp. 255-260
Author(s):  
Samuel Scolnicov
Keyword(s):  
End Of Life ◽  
Moral Luck ◽  
Educational Innovation ◽  
Moral Worth ◽  
Human Being ◽  
Intellectual Activity ◽  
Whole Person ◽  
Real Objects

Socrates' great educational innovation was in ascribing moral worth to the intellectual activity reflectively directed at one's own life. His concept of eudaimonia was so different from the ordinary that talking about it took on sometimes a paradoxical air, as in Apology 30b3. For him, reason is not a tool for attaining goals independently thought worthwhile; rather, rationality itself, expressed in the giving of reasons and the avoidance of contradictions, confers value to goals and opinions. Persons are reasonable, but obviously not the empirical human being. But education is aimed at the empirical man or woman and inevitably employs psychological means. How then is it possible that the result of education should grow out of the depths of each individual and be nevertheless valid for all individuals? In the Symposium, Plato gives Aristophanes the crucial move. Each of us is only half the whole person and we are moved by our desire for what we lack. In this context, to claim that the soul is immortal is to claim-at least-that the soul has a non-empirical dimension, that its real objects are not the objects of desire as such, and that a person's sensible life is not the true basis for the evaluation of his or her eudaimonia. However, in the soul which is not free from contradictions there is no advantage to right but unexamined options. There is in the life of the naïve just an insecurity which is not merely pragmatic. Even if a person never falters to the end of life, this is no more than moral luck. One is still guilty on the level of the logos, and liable to blame and punishment not for what one does, but for what one could have done.

KNOWING HOW as a philosophical hybrid

Synthese ◽  
2021 ◽  
Author(s):  
Chad Gonnerman ◽  
Kaija Mortensen ◽  
Jacob Robbins
Keyword(s):  
Knowing How

Using AI To Increase Project Management Maturity

ITNOW ◽  
2021 ◽  
Vol 63 (1) ◽  
pp. 22-23
Author(s):  
Lloyd Skinner
Keyword(s):  
Project Management ◽  
Chief Executive ◽  
Knowing How

Abstract Every company has goals. Part of running a business is knowing how to reach those goals in an effcient way, writes Lloyd Skinner, Chief Executive Offcer at Greyfly. Having dedicated project management in place isn't enough — it needs maturity.

Knowing How and the Argument from Pervasive Inability

Erkenntnis ◽  
2021 ◽  
Author(s):  
Steven M. Bayne
Keyword(s):  
Knowing How

scholarly journals Pathographies and Epiphanies: Communicating about Illness

2019 ◽  
Vol 49 (2) ◽  
pp. 278-294 ◽  
Author(s):  
Linda Nesby
Keyword(s):  
Emotional Distress ◽  
Medical Staff ◽  
Severe Illness ◽  
Knowing How ◽  
Religious Person ◽  
Romantic Era ◽  
Literary Device ◽  
Patient Stories

Abstract Epiphany is a literary device bringing forth an experience of sudden wisdom or insight and is particularly applied to literature from the romantic era. However, epiphanies are also present within contemporary autobiographical patient stories (pathographies) expressing something that is difficult and perhaps otherwise left unspoken. Kristian Gidlund’s pathography I kroppen min. Resan mot livets slut och alltings början (2013) deals with the author’s experience of having severe cancer. Gidlund was a non-religious person but at the end of his life, his blogposts included epiphanies or visionary moments regarding his afterlife. In this article the author shows how the use of epiphanies can be a subtle means of expressing thoughts and feelings when facing severe illness. Knowing how to identify and interpret epiphanies in pathographies can improve the abilities of relatives and medical staff to communicate with patients about existential matters and emotional distress. KAKA I would like to thank Rachael Reynolds and Paul Farmer for their most conscientious proofreading, and Dr. Christopher Oscarson for the accurate translation of the quotes from Kristian Gidlund’s book.

scholarly journals Body pedagogics, culture and the transactional case of Vélo worlds

2021 ◽  
pp. 136843102199664
Author(s):  
Chris Shilling
Keyword(s):  
Cultural Values ◽  
Cultural Transmission ◽  
The Body ◽  
Knowing How ◽  
Significant Growth ◽  
The Past ◽  
The Social ◽  
Cognitive Information ◽  
Sociological Studies ◽  
Ways Of Life

During the past two decades, there has been a significant growth of sociological studies into the ‘body pedagogics’ of cultural transmission, reproduction and change. Rejecting the tendency to over-valorise cognitive information, these investigations have explored the importance of corporeal capacities, habits and techniques in the processes associated with belonging to specific ‘ways of life’. Focused on practical issues associated with ‘knowing how’ to operate within specific cultures, however, body pedagogic analyses have been less effective at accounting for the incarnation of cultural values. Addressing this limitation, with reference to the radically diverse norms involved historically and contemporarily in ‘vélo worlds’, I develop Dewey’s pragmatist transactionalism by arguing that the social, material and intellectual processes involved in learning physical techniques inevitably entail a concurrent entanglement with, and development of, values.

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