{"id":7058,"date":"2006-10-24T20:17:19","date_gmt":"2006-10-24T20:17:19","guid":{"rendered":"http:\/\/www.earthwidemoth.com\/blog\/2006\/10\/24\/polanyi-persona\/"},"modified":"2006-10-24T20:17:19","modified_gmt":"2006-10-24T20:17:19","slug":"polanyi-persona","status":"publish","type":"post","link":"https:\/\/www.earthwidemoth.com\/blog\/2006\/10\/24\/polanyi-persona\/","title":{"rendered":"Polanyi, Personal Knowledge<\/i>"},"content":{"rendered":"\u23f3 Approximate reading time: <\/span> 3<\/span> mins<\/span><\/span>\n

Polanyi,
\n Michael. Personal Knowledge: Towards a Post-Critical Philosophy<\/i>.
\n Chicago: UChicago Press, 1974.<\/p>\n

<\/p>\n

Polanyi’s Personal Knowledge<\/i>, from 1958, integrates several of the
\nperspectives he’d developed in articles between 1952-1958 toward the rejection
\nobjectivism<\/b> as the ultimate aim of scientific inquiry. Further, he
\nadvances his arguments that personal participation<\/b> doesn’t necessarily
\nresult in subjectivity<\/b>. The scientist’s way of knowing<\/b> is always
\ninherently personal<\/b>; even the scientific method, which Polanyi breaks
\ndown and suggests to be subject to probability, chance, propositions, and
\ngradations of confidence, is lodged in personal knowledge through and through.<\/p>\n

Personal Knowledge<\/i> is a precursor to Polanyi’s more direct account of
\ntacit knowledge in The Tacit Tradition<\/i>. Personal Knowledge<\/i> begins
\nto get at matters of felt sense (hunches, intuition, and guesses), but as an
\nargument for a renewed and expanded epistemology of science rooted in the
\npersonal construction of knowledge (often inarticulable knowledge), it is
\nchiefly concerned with the earliest stages of the larger arguments for tacit
\nknowing: exposing the faulty grounds of objectivism. <\/p>\n

Returns: Sum section I (63), Tools and Frameworks (58), Wholes and Meanings
\n(57), articulate and inarticulate intelligence (70).<\/p>\n

Key terms: personal participation, personal knowledge (18), probability
\nstatements (20), touch (50), subsidiary awareness (55), focal awareness (55),
\narticulation (70), inarticulate intelligence (71), motility (71), perception
\n(73), latent learning (74), heuristic passion (142).<\/p>\n

"At all these points the act of knowing<\/b> includes an appraisal<\/b>;
\nand this personal coefficient<\/b>, which shapes all factual knowledge<\/b>,
\nbridges<\/b> in doing so the disjunction between subjectivity<\/b> and
\nobjectivity<\/b>. It implies the claim that man can transcend his own
\nsubjectivity by striving passionately to fulfill his personal obligations to
\nuniversal standards" (17).<\/p>\n

"I shall take as my clue for this investigation [of skills] that the aim of a
\nskilful performance<\/b> is achieved by observance of a set of rules<\/b>
\nwhich are not known<\/b> as such to the person following them" (49).<\/p>\n

On wholes and parts: "Gestalt psychology has described the transformation of
\nan object into a tool<\/b> and the accompanying transposition of feeling, as
\nfor example from the palm to the tip of a probe, as instances of the absorption
\nof a part into a whole. I have covered the same ground in somewhat modified
\nterms in order to bring out the logical structure in which a person commits
\nhimself to certain beliefs and appreciations, and accepts certain meanings by
\ndeliberately merging his awareness of certain particulars into a focal
\nawareness of a whole<\/b>. The logical structure is not apparent in the automatic
\nperception of visual and auditory wholes from which Gestalt psychology has
\nderived its prevailing generalizations" (57). Rel. to studium and punctum
\nin the perceptual field? Is the difference between Gestalt and connectionism
\ntheir alignments with percepts and concepts, respectively? [Probably not, but
\nit’s a question I should work out.]<\/p>\n

"Our appreciation of the externality<\/b> of objects lying outside our
\nbody, in contrast to parts of our own body, relies on our subsidiary
\nawareness<\/b> of processes within<\/b> our body<\/b>" (59).<\/p>\n

"We may test the tool<\/b> for its effectiveness or the probe for its
\nsuitability, e.g. in discovering the hidden details of a cavity, but the tool
\nand the probe can never lie in the field of these operations; they remain
\nnecessarily on our side of it<\/b>, forming part of ourselves, the operating
\npersons. We pour<\/b> ourselves out into them and assimilate<\/b> them as
\nparts of our own experience<\/b>. We accept them existentially by
\nindwelling<\/b> in them" (59).<\/p>\n

"The tracing of personal knowledge<\/b> to its roots in the subsidiary
\nawareness<\/b> of our body as merged in our focal awareness of external objects,
\nreveals not only the logical structure of personal knowledge but also its
\ndynamic sources<\/b>" (60).<\/p>\n

"Yet personal knowledge<\/b> in science is not made<\/b> but
\ndiscovered<\/b>, and as such it claims to establish contact with reality beyond
\nthe clues on which it relies. It commits us, passionately and far beyond our
\ncomprehension, to a vision of reality" (64). In section I summary (63-65).<\/p>\n

"Technology<\/b> teaches action<\/b>. This is made plain when it speaks
\nin imperatives<\/b>, as it often does in cookery books or directions for the
\nuse of machinery…. All technology<\/b> is equivalent to a conditional
\ncommand<\/b>, for it is not possible to define a technology without
\nacknowledging, at least at second hand, the advantages which technical
\noperations might reasonably pursue" (176). In "Intellectual Passions: Science
\nand Technology," 174-184.<\/p>\n

"[This book’s] aim is to re-equip men with the faculties which centuries of
\ncritical thought have taught them to distrust. The reader has been invited to
\nuse these faculties and contemplate thus a picture of things restored to their
\nfairly obvious nature. This is all the book was meant to do" (381).<\/p>\n","protected":false},"excerpt":{"rendered":"

\u23f3 Approximate reading time: <\/span> 3<\/span> mins<\/span><\/span>Polanyi, Michael. Personal Knowledge: Towards a Post-Critical Philosophy. Chicago: UChicago Press, 1974.<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[175],"tags":[1167,262,1397,1398,987,1037,1245,1399,1400,445,553,899,738,453,1401,1402,1403,1112,1113,1404,963,1115,187,417,1131,1405,1406],"class_list":["post-7058","post","type-post","status-publish","format-standard","hentry","category-toolsinuse","tag-articulation","tag-awareness","tag-commitment","tag-doubt","tag-emergence","tag-gestalt","tag-heuristic","tag-indwelling","tag-inference","tag-knowledge","tag-language","tag-learning","tag-logic","tag-meaning","tag-mechanism","tag-objectivism","tag-objectivity","tag-passion","tag-personal","tag-relativity","tag-science","tag-tacit","tag-technology","tag-theory","tag-tools","tag-touch","tag-wholes"],"yoast_head":"\nPolanyi, Personal Knowledge - Earth Wide Moth<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.earthwidemoth.com\/blog\/2006\/10\/24\/polanyi-persona\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Polanyi, Personal Knowledge - Earth Wide Moth\" \/>\n<meta property=\"og:description\" content=\"\u23f3 Approximate reading time: 3 minsPolanyi, Michael. 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