The Tacit Dimension

2021 ◽  
Keyword(s):  
Tacit Knowledge ◽  
Design Process ◽  
Situated Knowledge ◽  
Michael Polanyi ◽  
Conceptual Structures ◽  
Cultural Design ◽  
The World ◽  
Tacit Dimension ◽  
The Many ◽  
Spatial Imagination

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.

scholarly journals The Tacit Dimension

2021 ◽  
Keyword(s):  
Tacit Knowledge ◽  
Design Process ◽  
Situated Knowledge ◽  
Michael Polanyi ◽  
Conceptual Structures ◽  
Cultural Design ◽  
The World ◽  
Tacit Dimension ◽  
The Many ◽  
Spatial Imagination

Within architecture, tacit knowledge plays a substantial role both within the design process and its reception. This book explores the tacit dimension of architecture in its aesthetic, material, cultural, design-based, and reflexive understanding of what we build. 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. 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. Beginning in the studio, where students are guided into becoming architects, the book follows a path through the tacit knowledge present in models, materials, conceptual structures, and the design process, revealing how the tacit dimension leads to craftsmanship and the situated knowledge of architecture-in-the-world. 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.

scholarly journals The Anthropology of Tacit Knowledge in the Domestic Mandala: A Case Study of Chhetris in the Kathmandu Valley

1970 ◽  
Vol 11 ◽  
pp. 255-278
Author(s):  
John Gray
Keyword(s):  
Tacit Knowledge ◽  
Kathmandu Valley ◽  
Michael Polanyi ◽  
Gaston Bachelard ◽  
Everyday Activities ◽  
The World ◽  
Tacit Dimension ◽  
Fundamental Unity ◽  
Everyday Living

'For our house is our corner of the world ... it is our first universe, a real cosmos in every sense of the word.' Gaston Bachelard, The Poetics of Space 'We know more than we can tell.' Michael Polanyi, The Tacit Dimension The epigraphs encapsulate the two major themes of this paper. As Bachelard's quotation suggests, Chhetri houses are not simply functional places for everyday living. Instead, the house and its surrounding compound are also an encompassing cosmos in which Chhetris of the Kathmandu Valley dwell and come to understand its fundamental principles.1 In their everyday activities of preparing, cooking and eating rice, Chhetri Householders spatially configure their domestic compounds into mandalas-sacred diagrams that are simultaneously maps of the cosmos and machines for revealing the truth of cosmos as a fundamental unity. At the same time, such everyday dwelling in a domestic mandalas is productive of knowledge of the cosmos they represent. DOI: 10.3126/opsa.v11i0.3040 Occasional Papers in Sociology and Anthropology Vol.11 2009 255-278

Clinical Judgment, Tacit Knowledge, and Recognition in Psychiatric Diagnosis

2013 ◽  
Author(s):  
Tim Thornton
Keyword(s):  
Tacit Knowledge ◽  
Clinical Judgment ◽  
Psychiatric Diagnosis ◽  
Practical Knowledge ◽  
Michael Polanyi ◽  
Operational Approach ◽  
Opposing View ◽  
Tacit Dimension ◽  
Context Dependent ◽  
Context Free

This chapter contrasts the recent emphasis on operationalism as the route to reliability in psychiatry with arguments for an ineliminable role for tacit knowledge. Although Michael Polanyi popularized the idea of tacit dimension, the chapter argues that two clues he offers as to its nature-that we know more than we can tell and that knowledge is an active comprehension of things known-are better interpreted through regress arguments set out by Ryle and Wittgenstein. Those arguments, however, suggest that tacit knowledge is not inexpressible but merely inexpressible in context-free terms. The chapter suggests instead that tacit knowledge is best understood to be context-dependent practical knowledge. So understood, the regress arguments suggest that the operational approach to psychiatric diagnosis can never free itself from a tacit dimension. Given that claim, then Parnas' opposing view of diagnosis can be seen as a way to embrace, rather than deny, the importance of tacit knowledge and skilled clinical judgment for psychiatry.

“All in a Garden Green”: Shakespeare's Staging of Garden Imagery

2019 ◽  
Vol 26 (2) ◽  
pp. 227-252
Author(s):  
Deborah Solomon
Keyword(s):  
Early Modern ◽  
Literary Tradition ◽  
The Public ◽  
The World ◽  
Audience Interaction ◽  
The Many ◽  
Green World

This essay draws attention to the surprising lack of scholarship on the staging of garden scenes in Shakespeare's oeuvre. In particular, it explores how garden scenes promote collaborative acts of audience agency and present new renditions of the familiar early modern contrast between the public and the private. Too often the mention of Shakespeare's gardens calls to mind literal rather than literary interpretations: the work of garden enthusiasts like Henry Ellacombe, Eleanour Sinclair Rohde, and Caroline Spurgeon, who present their copious gatherings of plant and flower references as proof that Shakespeare was a garden lover, or the many “Shakespeare Gardens” around the world, bringing to life such lists of plant references. This essay instead seeks to locate Shakespeare's garden imagery within a literary tradition more complex than these literalizations of Shakespeare's “flowers” would suggest. To stage a garden during the sixteenth and seventeenth centuries signified much more than a personal affinity for the green world; it served as a way of engaging time-honored literary comparisons between poetic forms, methods of audience interaction, and types of media. Through its metaphoric evocation of the commonplace tradition, in which flowers double as textual cuttings to be picked, revised, judged, and displayed, the staged garden offered a way to dramatize the tensions produced by creative practices involving collaborative composition and audience agency.

PERILAKU PEDAGANG MUSLIM DALAM TINJAUAN ETIKA BISNIS ISLAM (KASUS DI PASAR LOAK JAGALAN KEDIRI)

2019 ◽  
Vol 2 (1) ◽  
Author(s):  
Alwi Musa Muzaiyin
Keyword(s):  
Business Ethics ◽  
Key Words ◽  
Luxury Goods ◽  
The World ◽  
Goods Market ◽  
Islamic Business Ethics ◽  
New Goods ◽  
The Many ◽  
Used Goods ◽  
The City

Trade is a form of business that is run by many people around the world, ranging from trading various kinds of daily necessities or primary needs, to selling the need for luxury goods for human satisfaction. For that, to overcome the many needs of life, they try to outsmart them buy products that are useful, economical and efficient. One of the markets they aim at is the second-hand market or the so-called trashy market. As for a trader at a trashy market, they aim to sell in the used goods market with a variety of reasons. These reasons include; first, because it is indeed to fulfill their needs. Second, the capital needed to trade at trashy markets is much smaller than opening a business where the products come from new goods. Third, used goods are easily available and easily sold to buyer. Here the researcher will discuss the behavior of Muslim traders in a review of Islamic business ethics (the case in the Jagalan Kediri Trashy Market). Kediri Jagalan Trashy Market is central to the sale of used goods in the city of Kediri. Where every day there are more than 300 used merchants who trade in the market. The focus of this research is how the behavior of Muslim traders in the Jagalan Kediri Trashy Market in general. Then, from the large number of traders, of course not all traders have behavior in accordance with Islamic business ethics, as well as traders who are in accordance with the rules of Islamic business ethics. This study aims to determine how the behavior of Muslim traders in the Jagalan Kediri Trashy Market in buying and selling transactions and to find out how the behavior of Muslim traders in the Jagalan Kediri Trashy Market in reviewing Islamic business ethics. Key Words: Trade, loak market, Islamic business

Individuality and Beyond

2019 ◽  
Author(s):  
Benedetta Zavatta
Keyword(s):  
Moral Autonomy ◽  
First Line ◽  
Philosophical Interpretation ◽  
Individual Personality ◽  
The World ◽  
Regulative Ideal ◽  
Personal Library ◽  
The Many ◽  
The Individual ◽  
The Impact

Based on an analysis of the marginal markings and annotations Nietzsche made to the works of Emerson in his personal library, the book offers a philosophical interpretation of the impact on Nietzsche’s thought of his reading of these works, a reading that began when he was a schoolboy and extended to the final years of his conscious life. The many ideas and sources of inspiration that Nietzsche drew from Emerson can be organized in terms of two main lines of thought. The first line leads in the direction of the development of the individual personality, that is, the achievement of critical thinking, moral autonomy, and original self-expression. The second line of thought is the overcoming of individuality: that is to say, the need to transcend one’s own individual—and thus by definition limited—view of the world by continually confronting and engaging with visions different from one’s own and by putting into question and debating one’s own values and certainties. The image of the strong personality that Nietzsche forms thanks to his reading of Emerson ultimately takes on the appearance of a nomadic subject who is continually passing out of themselves—that is to say, abandoning their own positions and convictions—so as to undergo a constant process of evolution. In other words, the formation of the individual personality takes on the form of a regulative ideal: a goal that can never be said to have been definitively and once and for all attained.

Creation, Time, and Eternity

2018 ◽  
Author(s):  
T. M. Rudavsky
Keyword(s):  
Religious Belief ◽  
Infinite Divisibility ◽  
Time Function ◽  
Islamic Philosophy ◽  
The World ◽  
Acceptable Model ◽  
The Many

Of the many philosophical perplexities facing medieval Jewish thinkers, perhaps none has challenged religious belief as much as God’s creation of the world. No Jewish philosopher denied the importance of creation, that the world had a beginning (bereshit). But like their Christian and Muslim counterparts, Jewish thinkers did not always agree upon what qualifies as an acceptable model of creation. Chapter 6 is devoted to attempts of Jewish philosophers to reconcile the biblical view of creation with Greek and Islamic philosophy. By understanding the notion of creation and how an eternal, timeless creator created a temporal universe, we may begin to understand how the notions of eternity, emanation, and the infinite divisibility of time function within the context of Jewish philosophical theories of creation.

scholarly journals Introducing New Guidelines on Geoheritage Conservation in Protected and Conserved Areas

Geoheritage ◽  
2021 ◽  
Vol 13 (2) ◽  
Author(s):  
Roger Crofts ◽  
Dan Tormey ◽  
John E. Gordon
Keyword(s):  
Practice Guidelines ◽  
Best Practice ◽  
Communication To The Public ◽  
The Public ◽  
Best Practice Guidelines ◽  
The World ◽  
New Guidelines ◽  
The Many ◽  
Ethical Basis ◽  
Improve Practice

AbstractThis paper introduces newly published guidelines on geoheritage conservation in protected and conserved areas within the “IUCN WCPA Best Practice Guidelines” series. It explains the need for the guidelines and outlines the ethical basis of geoheritage values and geoconservation principles as the fundamental framework within which to advance geoheritage conservation. Best practice in establishing and managing protected and conserved areas for geoconservation is described with examples from around the world. Particular emphasis is given to the methodology and practice for dealing with the many threats to geoheritage, highlighting in particular how to improve practice for areas with caves and karst, glacial and periglacial, and volcanic features and processes, and for palaeontology and mineral sites. Guidance to improve education and communication to the public through modern and conventional means is also highlighted as a key stage in delivering effective geoconservation. A request is made to geoconservation experts to continue to share best practice examples of developing methodologies and best practice in management to guide non-experts in their work. Finally, a number of suggestions are made on how geoconservation can be further promoted.

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