Being is an Objectification of the EGO

Is 'Being' The Same For Everyone?

by Alva Noë

May 15, 2017 • Philosophical skepticism, in part coming from Decartes, considers the idea that it's impossible to know another person's reality. Alva Noë ponders this in relation to debates in today's world.

Being is an Objectification of the EGO

So what do I mean. The commonality of the question posted by Ala Noe is to suggest that there is something that is the same between all of us. I pondered this,  as I look at what becomes self-evident in our pursuit of meaning "as being" is the same.

A first principle is a basic, foundational, self-evident proposition or assumption that cannot be deduced from any other proposition or assumption.

I descend to the objectified state,  as the same being.  What does this mean then that any self evident position must realize that we move from first principles. Hence,  establish an apriore existence as to our being "as more" then the commonality that we exist "as the EGO" modifies to become the objectification as us all being. A construct of this reality then? You see how much more we have in common then what was first believe as "being the same," for everyone?

 We are confined to the outward marks, the mere behavior — and that's just not enough to know another, to really understand him or her, or to trust.Alva Noë

So then the reality of an objectified existence placed as the outward language of appearance preceded by, an understanding of our EGO manufactured. A materialist definition of all action as a dire result of the expression of being, as our "measure of being." But we are more are we not, then by its appearance and the question of skepticism,  of there being more then?

So yes there is more then the social constructed fabrication as the outward appearance of the commonality of our being. The measure,  of our being. So we must look past outward appearance to a more soulful understanding of the projection of an objectified world. The relation of Virtues toward our relation with regard to first principle "is" an inherent relation to being more soulful. A more soulful country then as a more soulful world rests in our being a more soulful person?

René Descartes

For the Rationalist philosopher René Descartes, virtue consists in the correct reasoning that should guide our actions. Men should seek the sovereign good that Descartes, following Zeno, identifies with virtue, as this produces a solid blessedness or pleasure. For Epicurus the sovereign good was pleasure, and Descartes says that in fact this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure, that is better than bodily pleasure. Regarding Aristotle's opinion that happiness depends on the goods of fortune, Descartes does not deny that these goods contribute to happiness, but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control. https://en.wikipedia.org/wiki/Virtue#Ren.C3.A9_Descartes

What is Justice?

 During Egyptian civilization, Maat or Ma'at (thought to have been pronounced *[muʔ.ʕat]), also spelled māt or mayet, was the ancient Egyptian concept of truth, balance, order, law, morality, and justice. Maat was also personified as a goddess regulating the stars, seasons, and the actions of both mortals and the deities. The deities set the order of the universe from chaos at the moment of creation. Her (ideological) counterpart was Isfet, who symbolized chaos, lies, and injustice.^[2][3]

 It is an interesting question regarding Justice. Believe it or not I have held this mantra at my lips for a long time. So yes then, I raise the question of what Justice means. Philosophically this blog entry has found the right place as to the questions regarding it.

The notion of justice as a virtue began in reference to a trait of individuals, and to some extent remains so, even if today we often conceive the justice of individuals as having some (grounding) reference to social justice. But from the start, the focus on justice as a virtue faced pressures to diffuse, in two different ways. Justice as a Virtue -LeBar, Mark and Slote, Michael, "Justice as a Virtue", The Stanford Encyclopedia of Philosophy (Spring 2016 Edition), Edward N. Zalta (ed.), URL = .

 I would have attended to the first part that the suggestion would be raised as to the "trait of an individual,"  and then lost as to the many thoughts each individual could have explain as being. . But I always sought something deeper in the individual.....as acting in accordance to some moral code. So the "symbol of Justice,"  goes way back in our historical ventures so as to see that the scales can be used to weight anything against something else? More to then,  that Justice can be logically deduced by our esteem lawyers to have us conclude what? Yes, a very interesting question.

In Kant we see the completion of the distinction between justice as a virtue and justice as a norm to which a virtue may or may not correspond. While Kant has a theory (or “doctrine”) of virtue, he distinguishes that theory precisely against a counterpoised theory of justice. The two are complementary elements in the “metaphysics of morals.” Moreover, the doctrine of justice itself has two parts, roughly corresponding to the distinction present since Plato’s work, between the role of justice in the individual and the role of justice in the state. Kant calls these “private right” and “public right,” respectively. But right in either case is not how Kant at least conceives of virtue; instead, it is a “condition” that can obtain between the moral agents comprising a moral or legal community, in virtue of their principles of choice in acting (Kant 1797). Little remains here of the notion of justice as a virtue of individuals as it began with the ancient Greeks. LeBar, Mark and Slote, Michael, "Justice as a Virtue", The Stanford Encyclopedia of Philosophy (Spring 2016 Edition), Edward N. Zalta (ed.), URL = .

 So what is judgement then,  as,  having but concluded? If there is but little justice left in the individual,  then how is such a private judgement made? I must add, that the understanding here then,  is that,"the doctrine of justice itself has two parts," and that,  Justice,  once understood as virtue in the individual, does become an understanding of "Justice in the state."

René Descartes

For the Rationalist philosopher René Descartes, virtue consists in the correct reasoning that should guide our actions. Men should seek the sovereign good that Descartes, following Zeno, identifies with virtue, as this produces a solid blessedness or pleasure. For Epicurus the sovereign good was pleasure, and Descartes says that in fact this is not in contradiction with Zeno's teaching, because virtue produces a spiritual pleasure, that is better than bodily pleasure. Regarding Aristotle's opinion that happiness depends on the goods of fortune, Descartes does not deny that these goods contribute to happiness, but remarks that they are in great proportion outside one's own control, whereas one's mind is under one's complete control. https://en.wikipedia.org/wiki/Virtue#Ren.C3.A9_Descartes

 This understanding of virtue,  goes toward the foundation of first principles.

Symbolic Logic

In mathematics, a proof is a deductive argument for a mathematical statement. In the argument, other previously established statements, such as theorems, can be used. In principle, a proof can be traced back to self-evident or assumed statements, known as axioms  Mathematical proof

Direct proof
Proof by mathematical induction-
Proof by [S]contraposition[/S]/transposition (P → Q) \Leftrightarrow (¬ Q → ¬ P)
Proof by construction
Proof by exhaustion
Probabilistic proof
Combinatorial proof
Nonconstructive proof
Statistical proofs in pure mathematics

----------------------------------------------------


Modus Ponens-   
                                                      p → q
                                                      p
                                                      _____
                                                      q   

Modus Tollens-   
                                                       p → q
                                                       ~q
                                                       _____
                                                       ~p   

Hypothetical Syllogism-   
                                                       p → q
                                                       q → r
                                                       _____
                                                       p → r   

Disjunctive Syllogism-   
                                                       p ∨ q
                                                       ~ p
                                                       _____
                                                       q   

Constructive Dilemma-   
                                                      (p → q) • (r → s)
                                                      p ∨ r
                                                      ______
                                                      Q ∨ S
   
Destructive Dilemma-   
                                                      (p → q) • (r → s)
                                                      ~q ∨ ~S
                                                      ______
                                                      ~P v ~R
   
Conjunction    -
                                                       p
                                                       q
                                                       _____
                                                       p • q   

Simplification-   
                                                       p • q
                                                       ____
                                                       p   

Addition   
p
_____
p ∨ q


----------------------------------------------------------------------

¬     negation (NOT)                     The tilde ( ˜ ) is also often used.
∧     conjunction (AND)             The ampersand ( & ) or dot ( · ) are also often used.
∨     disjunction (OR)                     This is the inclusive disjunction, equivalent to and/or in                                              English.
⊕     exclusive disjunction (XOR)     ⊕ means that only one of the connected propositions 
                                                is true, equivalent to either…or. Sometimes ⊻ is used.
|     alternative denial (NAND)     Means “not both”. Sometimes written as ↑
↓     joint denial (NOR)             Means “neither/nor”.
→     conditional (if/then)             Many logicians use the symbol ⊃ instead. This is also 
                                                known as material implication.
↔     biconditional (iff)                     Means “if and only if” ≡ is sometimes used, but this site
                                                reserves that symbol for equivalence.

Quantifiers

∀     universal quantifier             Means “for all”, so ∀xPx means that Px is true for every x.
∃     existential quantifier             Means “there exists”, so ∃xPx means that Px is true for at
                                                least one x.
Relations

⊨     implication                             α ⊨ β means that β follows from α
≡     equivalence                     Also ⇔. Equivalence is two-way implication, so α ≡ β
                                                means α implies β and β implies α.
⊢     provability                             Shows provable inference. α is provable β means that
                                                from α we can prove that β.
∴     therefore                             Used to signify the conclusion of an argument. Usually
                                                taken to mean implication, but often used to present
                                                arguments in which the premises do not deductively imply
                                                the conclusion.
⊩     forces                            A relationship between possible worlds and sentences in
                                               modal logic.
Truth-Values

⊤     tautology                            May be used to replace any tautologous (always true)
                                               formula.
⊥     contradiction                    May be used to replace any contradictory (always false)
                                              formula. Sometimes “F” is used.

Parentheses

( )     parentheses                   Used to group expressions to show precedence of
                                             operations.
Square brackets

[ ]                                          are sometimes used to clarify groupings.
Set Theory

∈     membership                   Denotes membership in a set. If a ∈ Γ, then a is a member
                                             (or an element) of set Γ.
∪     union                          Used to join sets. If S and T are sets of formula, S ∪ T is a
                                             set containing all members of both.
∩     intersection                  The overlap between sets. If S and T are sets of formula, S
                                             ∩ T is a set containing those elemenets that are members
                                             of both.
⊆     subset                          A subset is a set containing some or all elements of another
                                             set.
⊂     proper subset                  A proper subset contains some, but not all, elements of
                                             another set.
=     set equality                  Two sets are equal if they contain exactly the same
                                             elements.
∁     absolute complement          ∁(S) is the set of all things that are not in the set S.
                                             Sometimes written as C(S), S or SC.
-     relative complement          T - S is the set of all elements in T that are not also in S.
                                             Sometimes written as T \ S.
∅     empty set                          The set containing no elements.

Modalities

□     necessarily                     Used only in modal logic systems. Sometimes expressed as []
                                            where the symbol is unavailable.
◊     possibly                         Used only in modal logic systems. Sometimes expressed as
                                           <> where the symbol is unavailable.

Propositions, Variables and Non-Logical Symbols

The use of variables in logic varies depending on the system and the author of the logic being presented. However, some common uses have emerged. For the sake of clarity, this site will use the system defined below.

Symbol             Meaning                     Notes

A, B, C … Z     propositions     Uppercase Roman letters signify individual propositions. For example, P may symbolize the proposition “Pat is ridiculous”. P and Q are traditionally used in most examples.

α, β, γ … ω     formulae     Lowercase Greek letters signify formulae, which may be themselves a proposition (P), a formula (P ∧ Q) or several connected formulae (φ ∧ ρ).

x, y, z             variables     Lowercase Roman letters towards the end of the alphabet are used to signify variables. In logical systems, these are usually coupled with a quantifier, ∀ or ∃, in order to signify some or all of some unspecified subject or object. By convention, these begin with x, but any other letter may be used if needed, so long as they are defined as a variable by a quantifier.

a, b, c, … z     constants           Lowercase Roman letters, when not assigned by a quantifier, signifiy a constant, usually a proper noun. For instance, the letter “j” may be used to signify “Jerry”. Constants are given a meaning before they are used in logical expressions.

Ax, Bx … Zx     predicate symbols     Uppercase Roman letters appear again to indicate predicate relationships between variables and/or constants, coupled with one or more variable places which may be filled by variables or constants. For instance, we may definite the relation “x is green” as Gx, and “x likes y” as Lxy. To differentiate them from propositions, they are often presented in italics, so while P may be a proposition, Px is a predicate relation for x. Predicate symbols are non-logical — they describe relations but have neither operational function nor truth value in themselves.

Γ, Δ, … Ω     sets of formulae     Uppercase Greek letters are used, by convention, to refer to sets of formulae. Γ is usually used to represent the first site, since it is the first that does not look like Roman letters. (For instance, the uppercase Alpha (Α) looks identical to the Roman letter “A”)

Γ, Δ, … Ω     possible worlds     In modal logic, uppercase greek letters are also used to represent possible worlds. Alternatively, an uppercase W with a subscript numeral is sometimes used, representing worlds as W0, W1, and so on.

{ }     sets     Curly brackets are generally used when detailing the contents of a set, such as a set of formulae, or a set of possible worlds in modal logic. For instance, Γ = { α, β, γ, δ }

The Architecture of Matter?

Buckminsterfullerene-perspective-3D-balls

I cannot say for certain and I speculate. Bucky balls then bring to mind this architectural structure? Let me give you an example of a recent discovery. I have to wonder if Bucky was a Platonist at heart......with grand ideas? Perhaps you recognze some Platonist idea about perfection as if mathematically a Tegmarkan might have found some truth? Some absolute truth? Perhaps a Penrose truth (Quasicrystal and Information)?

 Aperiodic tilings serve as mathematical models for quasicrystals, physical solids that were discovered in 1982 by Dan Shechtman[3] who subsequently won the Nobel prize in 2011.[4] However, the specific local structure of these materials is still poorly understood .Aperiodic tilings -

 While one starts with a single point of entry......the whole process from another perspective is encapsulated. So you might work from the hydrogen spectrum as a start with the assumption, that this process in itself is enclosed.

 
 The future lies in encapsulating all electromagnetic forces under the auspice and enclosed within the understanding of gravity?

 240 E₈ polytope vertices using 5D orthographic_projection to 2D using 5-cube (Penteract) Petrie_polygon basis_vectors overlaid on electron diffraction pattern of an Icosahedron Zn-Mg-Ho Quasicrystal. E8_(mathematics) and Quasicrystals

At the same time one might understand the complexity of the issue?

 By now it is known theoretically that quantum angular momentum of any kind has a discrete spectrum, which is sometimes imprecisely expressed as "angular momentum is quantized".Stern–Gerlach experiment -

 ***

So possibly a Photon polarization principle inherent in a quantum description of the wave and such a principle inherent in the use of photosynthesis to describe a property not just of the capability of using sun light, but of understanding this principle biologically in human beings? I actually have a example of this use theoretically as a product. Maybe Elon Musk might like to use it?

Photonic molecules are a synthetic form of matter in which photons bind together to form "molecules". According to Mikhail Lukin, individual (massless) photons "interact with each other so strongly that they act as though they have mass". The effect is analogous to refraction. The light enters another medium, transferring part of its energy to the medium. Inside the medium, it exists as coupled light and matter, but it exits as light.^[1]

While I would like to make it easy for you, I can only leave a title for your examination. "The Nobel Prize in Physics 1914 Max von Laue." Yes, but if it is understood that some correlate process can be understood from "a fundamental position," as to the architecture of matter, what would this light have to say about the component structuralism of the information we are missing?


The idea is not new. From a science fiction point of view, StarTrek had these units that when you were hungry or wanted a drink you would have this object materialize in a microwave type oven? Not the transporter.

So, you have this 3d printer accessing all information about the structure and access to the building blocks of all matter in energy, funneled through this replicator.

***

 When Bucky was waving his arm between the earth and the moon.....did he know about the three body problem, or how to look at the space between these bodies in another way. If people think this is not real, then you will have to tell those who use celestial mechanics that they are using their satellite trajectories all wrong.

 Ephemeralization, a term coined by R. Buckminster Fuller, is the ability of technological advancement to do "more and more with less and less until eventually you can do everything with nothing".^[1] Fuller's vision was that ephemeralization will result in ever-increasing standards of living for an ever-growing population despite finite resources.

 Exactly. So it was not just "hand waving" Buckminister Fuller is alluding too, but some actual understanding to "more is less?" One applies the principle then? See? I am using your informational video to explain.

 ARTEMIS-P1 is the first spacecraft to navigate to and perform stationkeeping operations around the Earth-Moon L1 and L2 Lagrangian points. There are five Lagrangian points associated with the Earth-Moon system. ARTEMIS - The First Earth-Moon Libration Orbiter -

 To do more with less, it has to be understood that distance crossed needs minimum usage of fuel to project the satellite over a great distance. So they use "momentum" to swing satellites forward?

 This is a list of various types of equilibrium, the condition of a system in which all competing influences are balanced. List of types of equilibrium -

Affective Field Theory of Emotion

 "Gravitation is not responsible for people falling in love. Albert Einstein"

While developing a philosophical understanding of emotion it has come to mind that research over the years has provided a model consideration for understanding the valence affect. This valence affect with regard to the Decision making process that from a cognitive standpoint is inclusive of logical and emotive forces. This process was a long one in which I thought to place ourselves,  in terms of a self evident point of expression,  so as to suggest,  the next question rests on a Inductive realization with which the history has thus far been explained.

So the totality of this entry is an examination with regard to emotion and its necessity in the logic analysis approach to such a question. To what is self evident. To what is decisive.

The next step is always important.  So I had to demonstrate the current historical examination for what has been done with regard to emotion so that I could reveal some of the work that I had done in the years past.

 This work then is a stepping point toward a new and entertaining thought about what the next technologies might reveal about our emotive and logical state of being as we make our decisions with all that we had gained with in experience. So the next step is a series of posts that will reflect this attempt by me to objectify what has thought to been totally subjective and without regard.

"No aspect of our mental life is more important to the quality and meaning of our existence than emotions. They are what make life worth living, or sometimes ending. So it is not surprising that most of the great classical philosophers—Plato, Aristotle, Spinoza, Descartes, Hobbes, Hume—had recognizable theories of emotion, conceived as responses to certain sorts of events of concern to a subject, triggering bodily changes and typically motivating characteristic behavior. What is surprising is that in much of the twentieth-century philosophers of mind and psychologists tended to neglect them—perhaps because the sheer variety of phenomena covered by the word “emotion” and its closest neighbors tends to discourage tidy theory. In recent years, however, emotions have once again become the focus of vigorous interest in philosophy, as well as in other branches of cognitive science. In view of the proliferation of increasingly fruitful exchanges between researchers of different stripes, it is no longer useful to speak of the philosophy of emotion in isolation from the approaches of other disciplines, particularly psychology, neurology, evolutionary biology, and even economics. While it is quite impossible to do justice to those approaches here, some sidelong glances in their direction will aim to suggest their philosophical importance. de Sousa, Ronald, "Emotion", The Stanford Encyclopedia of Philosophy (Spring 2014 Edition), Edward N. Zalta (ed.),"

"If the view that emotions are a kind of perception can be sustained, then the connection between emotion and cognition will have been secured. But there is yet another way of establishing this connection, compatible with the perceptual model. This is to draw attention to the role of emotions as providing the framework for cognitions of the more conventional kind. de Sousa (1987) and Amélie Rorty (1980) propose this sort of account, according to which emotions are not so much perceptions as they are ways of seeing—species of determinate patterns of salience among objects of attention, lines of inquiry, and inferential strategies (see also Roberts 2003).de Sousa, Ronald, "Emotion", The Stanford Encyclopedia of Philosophy (Spring 2014 Edition), Edward N. Zalta (ed.), Emotion"

.

"Under the Heading of #6. Perceptual Theories-A crucial mandate of cognitivist theories is to avert the charge that emotions are merely “subjective.” But propositional attitudes are not the only cognitive states. A more basic feature of cognition is that is has a “mind-to-world direction of fit.” The expression is meant to sum up the contrast between cognition and the conative orientation, in which success is defined in terms of the opposite, world-to-mind, direction of fit (Searle 1983). We will or desire what does not yet exist, and deem ourselves successful if the world is brought into line with the mind's plan

The exploration of questions raised by these characteristics is a thriving ongoing collaborative project in the theory of emotions, in which philosophy will continue both to inform and to draw on a wide range of philosophical expertise as well as the parallel explorations of other branches of cognitive science. Conclusion: Adequacy Conditions on Philosophical Theories of Emotion -de Sousa, Ronald, "Emotion", The Stanford Encyclopedia of Philosophy (Spring 2014 Edition), Edward N. Zalta (ed.), Emotion"

"Thus, secondary reflection is one important aspect of our access to the self. It is the properly philosophical mode of reflection because, in Marcel's view, philosophy must return to concrete situations if it is to merit the name “philosophy.” These difficult reflections are “properly philosophical” insofar as they lead to a more truthful, more intimate communication with both myself and with any other person whom these reflections include (Marcel 1951a, pp. 79–80). Secondary reflection, which recoups the unity of experience, points the way toward a fuller understanding of the participation alluded to in examples of the mysterious.Primary and Secondary Reflection-Treanor, Brian, "Gabriel (-Honoré) Marcel", The Stanford Encyclopedia of Philosophy (Winter 2014 Edition), Edward N. Zalta (ed.), forthcoming Marcel Gabriele."

"Early decision theorists recognized the importance of emotion and discussed it in detail (e.g., Bentham, 1789; Jevons, 1871; Smith, 1759). Nevertheless, emotions did not make it into decision research because they were seen as intrinsically unstable and unpredictable, partly because they could not be measured objectively. Today, most problems with unpredictability and immeasurability of emotions have been solved. Emotions can be reliably measured in various verbal (e.g., via rating scales) and non-verbal ways (e.g., via FACS or facial EMG’s; Larsen & Fredrickson, 1999; Parrott, & Hertel, 1999). More- over, the impact of emotion on behavior is actually sim- pler and more systematic than previously thought. Emo- tions behave lawfully (Frijda, 1988, 2006), and their con- sequences are clear, stable and quite predictable. This has opened up opportunities for an integrative account of the different emotional influences on decision making. We present such an account in this article.On emotion specificity in decision making: Why feeling is for doing-(PDF) Marcel Zeelenberg∗1, Rob M. A. Nelissen1, Seger M. Breugelmans2, & Rik Pieters3 1 Department of Social Psychology and TIBER, Tilburg University 2 Department of Developmental, Clinical and Cross-cultural Psychology, Tilburg University 3 Department of Marketing and TIBER, Tilburg University"

 

"We can now restate our opening questions. Is the special felt qualitative tendency in valence, as it is structurally represented in descriptive theories, an intrinsic feature of emotion experience as such; that is, something that exists prior to the self-reports that describe it? Or is it instead created and structured by features of second-order awareness, such as these self- reports? The argument here is that valence is created by attention in sec- ond-order awareness. There is nothing scientifically objective or precise that we can say about valence apart from its elaboration in second-order awareness. Second-order awareness does not create the underlying phenomenology of emotion experience, but it does shape and articulate what exactly it means to us. This conclusion would appear to threaten the scientific foundation of descriptive theories of affect, because it undermines the objectivity of the phenomenon they claim to study. It also contradicts the driving assumption of several dominant neuroscientific theories of valence, according to which valence is an intrinsic objective property of affective experience.Emotion Experience and the Indeterminacy of Valence by LOUIS C. CHARLAND"

 "Emotions are the key to the human decision making processes since decisions and actions are primary irrational and not cognitive-The Emotions in Emotions Analytics"

" The sort of mental processes described as cognitive are largely influenced by research which has successfully used this paradigm in the past, likely starting with Thomas Aquinas, who divided the study of behavior into two broad categories: cognitive (how we know the world), and affective (how we understand the world via feelings and emotions)[disputed ].[citation needed] Consequently, this description tends to apply to processes such as memory, association, concept formation, pattern recognition, language, attention, perception, action, problem solving and mental imagery.[14][15] Traditionally, emotion was not thought of as a cognitive process. This division is now regarded as largely artificial, and much research is currently being undertaken to examine the cognitive psychology of emotion; research also includes one's awareness of one's own strategies and methods of cognition called metacognition and includes metamemory. 

Research into cognition is usually scientific and quantitative, or involves creating models to describe or explain certain behaviors. Cognition"

***

 The part of the body in which the soul directly exercises its functions is not the heart at all, or the whole of the brain. It is rather the innermost part of the brain, which is a certain very small gland situated in the middle of the brain's substance and suspended above the passage through which the spirits in the brain's anterior cavities communicate with those in its posterior cavities. The slightest movements on the part of this gland may alter very greatly the course of these spirits, and conversely any change, however slight, taking place in the course of the spirits may do much to change the movements of the gland” (AT XI:351, CSM I:340). The Passions of the Soul "

 "The word endocrine derives from the Greek words ἐνδο- endo- "inside, within," and κρίνειν krinein "to separate, distinguish".Endocrine system -"

 "The thymus was known to the ancient Greeks, and its name comes from the Greek word θυμός (thumos), meaning "anger",[22] or "heart, soul, desire, life", possibly because of its location in the chest, near where emotions are subjectively felt; or else the name comes from the herb thyme (also in Greek θύμος or θυμάρι), which became the name for a "warty excrescence", possibly due to its resemblance to a bunch of thyme Thymus -"

"The James–Lange theory has remained influential. Its main contribution is the emphasis it places on the embodiment of emotions, especially the argument that changes in the bodily concomitants of emotions can alter their experienced intensity. Most contemporary neuroscientists would endorse a modified James–Lange view in which bodily feedback modulates the experience of emotion." (p. 583)James–Lange theory -"

"Phillip Bard contributed to the theory with his work on animals. Bard found that sensory, motor, and physiological information all had to pass through the diencephalon (particularly the thalamus), before being subjected to any further processing. Therefore, Cannon also argued that it was not anatomically possible for sensory events to trigger a physiological response prior to triggering conscious awareness and emotional stimuli had to trigger both physiological and experiential aspects of emotion simultaneously.[33]Cannon–Bard theory -"

"Maranon found that most of these patients felt something but in the absence of an actual emotion-evoking stimulus, the patients were unable to interpret their physiological arousal as an experienced emotion. Schachter did agree that physiological reactions played a big role in emotions. He suggested that physiological reactions contributed to emotional experience by facilitating a focused cognitive appraisal of a given physiologically arousing event and that this appraisal was what defined the subjective emotional experience. Emotions were thus a result of two-stage process: general physiological arousal, and experience of emotion.Two-factor theory -"

 ***

TEDxSF - Roz Picard - Emotion Technology -http://youtu.be/ujxriwApPP4

Empatica is an affective computing company, focused on human data analytics. We develop groundbreaking wearable devices with medical quality sensing.- "  Skin conductance response in regular subjects differs when given fair and unfair offers, respectively. However, psychopaths have been shown to have no difference in skin conductance between fair and unfair offers.[2] This may indicate that the use of lie detectors relying on skin conductivity gives psychopaths an advantage that non-psychopaths do not have in criminal investigations.-"  "Whether scientific method is at all suited for the study of the subjective aspect of emotion, feelings, is a question for philosophy of science and epistemology. In practise, the use of self-report (i.e. questionnaires) has been widely adopted by researchers. Additionally, web-based research is being used to conduct large-scale studies on the components of happiness for example. Alongside this researchers also use fMRI, EEG and physiological measures of skin conductance, muscle tension and hormone secretion. This hybrid approach should allow researchers to gradually pinpoint the affective phenomenon. There are also a few commercial systems available that claim to measure emotions, for instance using automated video analysis (nViso) or skin conductance (Affectiva).Affective Science -" " Founded in 2011, Nymi is a spinoff from the University of Toronto, focused on delivering unique and usable digital identity solutions. The company's first product is the Nymi Band, a wearable technology device that delivers Persistent Identity experiences by using the wearer's unique electric cardiac signature as a biometric. Nymi is proudly based in Toronto and is privately-funded by Ignition Partners, Relay Ventures, MasterCard and Salesforce Ventures. http://www.nymi.com/news/now-nymi/" "Affective computing is the study and development of systems and devices that can recognize, interpret, process, and simulate human affects. It is an interdisciplinary field spanning computer science, psychology, and cognitive science.[1] While the origins of the field may be traced as far back as to early philosophical enquiries into emotion,[2] the more modern branch of computer science originated with Rosalind Picard's 1995 paper[3] on affective computing.[4][5] A motivation for the research is the ability to simulate empathy. The machine should interpret the emotional state of humans and adapt its behaviour to them, giving an appropriate response for those emotions.Affective Computing -" The advances made and put forth here paint a different picture then the one assumed here in regard to the development of emotions that work toward identifying innate characteristics of the person? As well, as factors that are now discernible physiologically with regard to the economics of barter and trade. This observation goes back to principle inherent in wireless communication(as fractal antennas) and the work of Benoit Mandelbrot who brought forward through recognition, its utilization of fractals and development by Seth Cohen.  *** " In view of the proliferation of increasingly fruitful exchanges between researchers of different stripes, it is no longer useful to speak of the philosophy of emotion in isolation from the approaches of other disciplines, particularly psychology, neurology, evolutionary biology, and even economics.  Twentieth-century Anglo-American philosophy and psychology tended to incorporate emotions into other, better understood mental categories. Under the influence of a “tough-minded” ideology committed to behaviorism, it seemed easier to look for adequate theories of action or will, as well as theories of belief or knowledge, than to construct adequate theories of emotion. Economic models of rational decision and agency inspired by Bayesian theory are essentially assimilative models, viewing emotion either as a species of belief, or as a species of desire. That enviably resilient Bayesian model has been cracked, in the eyes of many philosophers, by such refractory phenomena as akrasia or “weakness of will.” In cases of akrasia, traditional descriptive rationality seems to be violated, insofar as the “strongest” desire does not win, even when paired with the appropriate belief (Davidson 1980). Emotion is ready to pick up the slack. Recent work, often drawing support from the burgeoning study of the emotional brain, has recognised that while emotions typically involve both cognitive and conative states, they are distinct from both, if only in being significantly more complex. Emotion- de Sousa, Ronald, "Emotion", The Stanford Encyclopedia of Philosophy (Spring 2014 Edition), Edward N. Zalta (ed.)"  "The subjective theory of value is a theory of value which advances the idea that the value of a good is not determined by any inherent property of the good, nor by the amount of labor required to produce the good, but instead value is determined by the importance an acting individual places on a good for the achievement of their desired ends- In the philosophy of decision theory, Bayesian inference is closely related to discussions of subjective probability, often called "Bayesian probability". Bayesian probability provides a rational method for updating beliefs. Bayesian epistemology is an epistemological movement that uses techniques of Bayesian inference as a means of justifying the rules of inductive logic.Bayesian Inference"  "Decision theory in economics, psychology, philosophy, mathematics, and statistics is concerned with identifying the values, uncertainties and other issues relevant in a given decision, its rationality, and the resulting optimal decision. It is closely related to the field of game theory as to interactions of agents with at least partially conflicting interests whose decisions affect each other. Decision  Theory -" "In economics, the social science that studies the production, distribution, and consumption of goods and services, emotions are analyzed in some sub-fields of microeconomics, in order to assess the role of emotions on purchase decision-making and risk perception Disciplinary approaches -"   "Broadly speaking, there are two views on Bayesian probability that interpret the 'probability' concept in different ways. For objectivists, probability objectively measures the plausibility of propositions, i.e. the probability of a proposition corresponds to a reasonable belief everyone (even a "robot") sharing the same knowledge should share in accordance with the rules of Bayesian statistics, which can be justified by requirements of rationality and consistency.[2][5] Requirements of rationality and consistency are also important for subjectivists, for which the probability corresponds to a 'personal belief'.[6] For subjectivists however, rationality and consistency constrain the probabilities a subject may have, but allow for substantial variation within those constraints. The objective and subjective variants of Bayesian probability differ mainly in their interpretation and construction of the prior probability.Objective and subjective Bayesian probabilities -" *** "Contemporary analytic philosophers of mind generally use the term “belief” to refer to the attitude we have, roughly, whenever we take something to be the case or regard it as true. To believe something, in this sense, needn't involve actively reflecting on it: Of the vast number of things ordinary adults believe, only a few can be at the fore of the mind at any single time. Nor does the term “belief”, in standard philosophical usage, imply any uncertainty or any extended reflection about the matter in question (as it sometimes does in ordinary English usage). Many of the things we believe, in the relevant sense, are quite mundane: that we have heads, that it's the 21st century, that a coffee mug is on the desk. Forming beliefs is thus one of the most basic and important features of the mind, and the concept of belief plays a crucial role in both philosophy of mind and epistemology.Belief -"  Forming beliefs is thus one of the most basic and important features of the mind, and the concept of belief plays a crucial role in both philosophy of mind and epistemology. The “mind-body problem”, for example, so central to philosophy of mind, is in part the question of whether and how a purely physical organism can have beliefs. Much of epistemology revolves around questions about when and how our beliefs are justified or qualify as knowledge. Belief -  Nevertheless, many contemporary philosophers of science and analytic philosophers are strongly critical of Popper's philosophy of science.[14] Popper's mistrust of inductive reasoning has led to claims that he misrepresents scientific practice. Among the professional philosophers of science, the Popperian view has never been seriously preferred to probabilistic induction, which is the mainstream account of scientific reasoning.Falsifiability - See also: The Logic of Scientific Discovery (PDF)

Freewill under Scrutiny

Photo courtesy of the Department of Rare Books and Special Collections, Princeton University Library.

 ΔpΔx ≥ h/2π

In contrast I seek to awaken a fair and good interpretation of the "I AM" as the intellect and, and about our choices.  How we make them, and how we can be mindful of them. So here in lies my understanding that, one's intellect must be in charge to refer to the one as sitting in a position not egotistically centered, but the ego in the "I am," egotistically centered.:) It can be Illusive as to pinpoint "the center." So God then,  is Symmetry, and Symmetry has been broken?

BEHOLDING beauty with the eye of the mind, he will be enabled to bring forth, not images of beauty, but realities, for he has hold not of an image but of a reality, and bringing forth and nourishing true virtue to become the friend of God and be immortal, if mortal man may. Would that be an ignoble life? PLATO

It is never easy to understand the full scope of the question of,  by belief alone. So I sought here to try and give this Free Will some foundation.

Whether a particular thing happens, says Aristotle, may depend on a series of causes that

"goes back to some starting-point, which does not go back to something else. This, therefore, will be the starting-point of the fortuitous, and nothing else is the cause of its generation." Metaphysics Book VI 1027b12-14) See: The Cogito Model

The direct action,  according to my understanding is that one has "gained from experience."  So experience, is in a way "a value system" which I may use in order to understand those choices,  as well as,  to use that "information" to make decisions. In this way, I have set the causal affect for the future as to a determination with which causal chains must be linked back too, this original position??

  Pierre Curie (1894): “Asymmetry is what creates a phenomenon.”

So with a place in mind, as the intellect, we see what transpires as we "project into the future." So then, as to set the course of action dependent upon, the theory behind the ability of Free Will. This becomes a determinant feature in the link as a causal that is no longer left too, happen stance.

I suspect that will, qualia, meaning and intentionality will turn out to be understood to be aspects of nature. But I suspect that by the time we have achieved this our understanding of nature will be quite different. That is, I suspect that we will only succeed in reducing minds to atoms when we have revolutionized our understanding of atoms in some way presently inconceivable.

I only have an intuition about the first step in this process, which is to bring time and the present moment-the now-into science and make it central to physics and prior to law. By embracing presentism and the openness of the future we radically recast the context for understanding what it means for anything-rock or atom or mind-to be part of nature. Lee Smolin

If we trace back this idea of Indeterminacy, what do we find? And how shall we find such an exchange as getting to the heart of the problem as to say, " it is quite wrong to try founding a theory on observable magnitudes alone. " Einstein goes on to say that it is the theory that decides what it is that we can observe.

"Possibly I did use this kind of reasoning," Einstein admitted, "but it is nonsense all the same. Perhaps I could put it more diplomatically by saying that it may be heuristically useful to keep in mind what one has actually observed. But on principle, it is quite wrong to try founding a theory on observable magnitudes alone. In reality the very opposite happens. It is the theory which decides what we can observe. You must appreciate that observation is a very complicated process. The phenomenon under observation produces certain events in our measuring apparatus. As a result, further processes take place in the apparatus, which eventually and by complicated paths produce sense impressions and help us to fix the effects in our consciousness. Along this whole path - from the phenomenon to its fixation in our consciousness — we must be able to tell how nature functions, must know the natural laws at least in practical terms, before we can claim to have observed anything at all. Only theory, that is, knowledge of natural laws, enables us to deduce the underlying phenomena from our sense impressions. When we claim that we can observe something new, we ought really to be saying that, although we are about to formulate new natural laws that do not agree with the old ones, we nevertheless assume that the existing laws — covering the whole path from the phenomenon to our consciousness—function in such a way that we can rely upon them and hence speak of'observations'...Physics and Beyond (pg67)

(bold added by me for emphasis)

In truest sensibility of the individual then is to seek some relation as to what by nature allows such observance in consciousness, so as to be able too, make decisions. Then, as too, "covering the whole path from the phenomenon to our consciousness—function in such a way that we can rely upon them and hence speak of 'observations'. " Any new theory then has to have had a foundation(causal chains) with which it can move forward and built upon that experience. While I truly speak to the process of science so as to demonstrate Einstein's wording and ways,  I am also speaking to the consciousness that uses this same information.

Tacit Knowledge

Tacit knowledge (as opposed to formal, codified or explicit knowledge) is the kind of knowledge that is difficult to transfer to another person by means of writing it down or verbalizing it. For example, stating to someone that London is in the United Kingdom is a piece of explicit knowledge that can be written down, transmitted, and understood by a recipient. However, the ability to speak a language, use algebra,^[1] or design and use complex equipment requires all sorts of knowledge that is not always known explicitly, even by expert practitioners, and which is difficult or impossible to explicitly transfer to other users.
While tacit knowledge appears to be simple, it has far reaching consequences and is not widely understood.

Contents 1 Definition 2 Differences with explicit knowledge 3 Transmission models for tacit knowledge 4 Examples 5 Knowledge management 6 See also 7 References 8 Further reading 9 External links

Definition

The term “tacit knowing” or “tacit knowledge” was first introduced into philosophy by Michael Polanyi in 1958 in his magnum opus Personal Knowledge. He famously introduces the idea in his later work The Tacit Dimension with the assertion that “we can know more than we can tell.”.^[2] According to him, not only is the knowledge that cannot be adequately articulated by verbal means, but also all knowledge is rooted in tacit knowledge in the strong sense of that term.
With tacit knowledge, people are not often aware of the knowledge they possess or how it can be valuable to others. Effective transfer of tacit knowledge generally requires extensive personal contact, regular interaction ^[3] and trust. This kind of knowledge can only be revealed through practice in a particular context and transmitted through social networks.^[4] To some extent it is "captured" when the knowledge holder joins a network or a community of practice.^[5]
Some examples of daily activities and tacit knowledge are: riding a bike, playing the piano, driving a car, and hitting a nail with a hammer.^[6]
The formal knowledge of how to ride a bicycle is that in order to balance, if the bike falls to the left, one steers to the left. To turn right the rider first steers to the left, and then when the bike falls right, the rider steers to the right.^[7] You may know explicitly how turning of the handle bars or steering wheel change the direction of a bike or car, but you cannot simultaneously focus on this and at the same time orientate yourself in traffic.
Similarly, you may know explicitly how to hold the handle of a hammer, but you cannot simultaneously focus on the handle and hit the nail correctly with the hammer. The master pianist can perform brilliantly, but if he begins to concentrate on the movements of his fingers instead of the music, he will not be able to play as a master. Knowing the explicit knowledge, however, is no help in riding a bicycle, doesn’t help in performing well in the tasks since few people are aware of it when performing and few riders are in fact aware of this.
Tacit knowledge is not easily shared. Although it is that which is used by all people, it is not necessarily able to be easily articulated. It consists of beliefs, ideals, values, schemata and mental models which are deeply ingrained in us and which we often take for granted. While difficult to articulate, this cognitive dimension of tacit knowledge shapes the way we perceive the world.
In the field of knowledge management, the concept of tacit knowledge refers to a knowledge possessed only by an individual and difficult to communicate to others via words and symbols. Therefore, an individual can acquire tacit knowledge without language. Apprentices, for example, work with their mentors and learn craftsmanship not through language but by observation, imitation, and practice.
The key to acquiring tacit knowledge is experience. Without some form of shared experience, it is extremely difficult for people to share each other's thinking processes^[8]
Tacit knowledge has been described as “know-how” - as opposed to “know-what” (facts), “know-why” (science), or “know-who” (networking)^{[citation needed]}. It involves learning and skill but not in a way that can be written down. On this account knowing-how or embodied knowledge is characteristic of the expert, who acts, makes judgments, and so forth without explicitly reflecting on the principles or rules involved. The expert works without having a theory of his or her work; he or she just performs skillfully without deliberation or focused attention ^[9]
Tacit knowledge vs. Explicit knowledge:^[10] Although it is possible to distinguish conceptually between explicit and tacit knowledge, they are not separate and discrete in practice. The interaction between these two modes of knowing is vital for the creation of new knowledge.^[11]

Differences with explicit knowledge

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Tacit knowledge can be distinguished from explicit knowledge in three major areas:

• Codifiability and mechanism of transferring knowledge: while explicit knowledge can be codified, and easily transferred without the knowing subject, tacit knowledge is intuitive and unarticulated knowledge cannot be communicated, understood or used without the ‘knowing subject’. Unlike the transfer of explicit knowledge, the transfer of tacit knowledge requires close interaction and the buildup of shared understanding and trust among them.
• Main methods for the acquisition and accumulation: Explicit knowledge can be generated through logical deduction and acquired through practical experience in the relevant context. In contrast, tacit knowledge can only be acquired through practical experience in the relevant context.
• Potential of aggregation and modes of appropriation: Explicit knowledge can be aggregated at a single location, stored in objective forms and appropriated without the participation of the knowing subject. Tacit knowledge in contrast, is personal contextual. It is distributive, and cannot easily be aggregated. The realization of its full potential requires the close involvement and cooperation of the knowing subject.

The process of transforming tacit knowledge into explicit or specifiable knowledge is known as codification, articulation, or specification. The tacit aspects of knowledge are those that cannot be codified, but can only be transmitted via training or gained through personal experience.

Transmission models for tacit knowledge

A chief practice of technological development is the codification of tacit knowledge into explicit programmed operations so that processes previously requiring skilled employees can be automated for greater efficiency and consistency at lower cost. Such codification involves mechanically replicating the performance of persons who possess relevant tacit knowledge; in doing so, however, the ability of the skilled practitioner to innovate and adapt to unforeseen circumstances based on the tacit "feel" of the situation is often lost. The technical remedy is to attempt to substitute brute-force methods capitalizing on the computing power of a system, such as those that enable a supercomputer programmed to "play" chess against a grandmaster whose tacit knowledge of the game is broad and deep.
The conflicts demonstrated in the previous two paragraphs are reflected in Ikujiro Nonaka's model of organizational knowledge creation, in which he proposes that tacit knowledge can be converted to explicit knowledge. In that model tacit knowledge is presented variously as uncodifiable ("tacit aspects of knowledge are those that cannot be codified") and codifiable ("transforming tacit knowledge into explicit knowledge is known as codification"). This ambiguity is common in the knowledge management literature.
Nonaka's view may be contrasted with Polanyi's original view of "tacit knowing." Polanyi believed that while declarative knowledge may be needed for acquiring skills, it is unnecessary for using those skills once the novice becomes an expert. And indeed, it does seem to be the case that, as Polanyi argued, when we acquire a skill we acquire a corresponding understanding that defies articulation ^[12]

Examples

• One of the most convincing examples of tacit knowledge is facial recognition. ‘‘We know a person’s face, and can recognize it among a thousand, indeed a million. Yet we usually cannot tell how we recognize a face we know, so most of this cannot be put into words.’’. When you see a face you are not conscious about your knowledge of the individual features (eye, nose, mouth), but you see and recognize the face as a whole ^[13]
• Another example of tacit knowledge is the notion of language itself—it is not possible to learn a language just by being taught the rules of grammar—a native speaker picks it up at a young age almost entirely unaware of the formal grammar which they may be taught later. Other examples are how to ride a bike, how tight to make a bandage, or knowing whether a senior surgeon feels an intern may be ready to learn the intricacies of surgery; this can only be learned through personal experimentation.
• Collins showed ^[14] that a particular laser (The ppTEA laser) was designed in America and the idea, with specific assistance from the designers, was gradually propagated to various other universities world-wide. However, in the early days, even when specific instructions were sent, other labs failed to replicate the laser, it only being made to work in each case following a visit to or from the originating lab or very close contact and dialogue. It became clear that while the originators could clearly make the laser work, they did not know exactly what it was that they were doing to make it work, and so could not articulate or specify it by means of monologue articles and specifications. But a cooperative process of dialogue enabled the tacit knowledge to be transferred.
• Another example is the Bessemer steel process — Bessemer sold a patent for his advanced steel making process and was sued by the purchasers who couldn't get it to work. In the end Bessemer set up his own steel company because he knew how to do it, even though he could not convey it to his patent users. Bessemer's company became one of the largest in the world and changed the face of steel making.^[15]
• As apprentices learn the craft of their masters through observation, imitation, and practice, so do employees of a firm learn new skills through on-the-job training. When Matsushita started developing its automatic home bread-making machine in 1985, an early problem was how to mechanize the dough-kneading process, a process that takes a master baker years of practice to perfect. To learn this tacit knowledge, a member of the software development team, Ikuko Tanaka, decided to volunteer herself as an apprentice to the head baker of the Osaka International Hotel, who was reputed to produce the area’s best bread. After a period of imitation and practice, one day she observed that the baker was not only stretching but also twisting the dough in a particular fashion (“twisting stretch”), which turned out to be the secret for making tasty bread. The Matsushita home bakery team drew together eleven members from completely different specializations and cultures: product planning, mechanical engineering, control systems, and software development. The “twisting stretch” motion was finally materialized in a prototype after a year of iterative experimentation by the engineers and team members working closely together, combining their explicit knowledge. For example, the engineers added ribs to the inside of the dough case in order to hold the dough better as it is being churned. Another team member suggested a method (later patented) to add yeast at a later stage in the process, thereby preventing the yeast from over-fermenting in high temperatures.^[16]

Knowledge management

According to Parsaye, there are three major approaches to the capture of tacit knowledge from groups and individuals. They are:^[17]

• Interviewing experts.
• Learning by being told.
• Learning by observation.

Interviewing experts can be done in the form of structured interviewing or by recording organizational stories. Structured interviewing of experts in a particular subject is the most commonly used technique to capture pertinent, tacit knowledge. An example of a structured interview would be an exit interview. Learning by being told can be done by interviewing or by task analysis. Either way, an expert teaches the novice the processes of a task. Task analysis is the process of determining the actual task or policy by breaking it down and analyzing what needs to be done to complete the task. Learning by observation can be done by presenting the expert with a sample problem, scenario, or case study and then observing the process used to solve the problem.^{[citation needed]}
Some other techniques for capturing tacit knowledge are:^{[citation needed][original research?]}

• Action learning

All of these approaches should be recorded in order to transfer the tacit knowledge into reusable explicit knowledge.
Professor Ikujiro Nonaka has proposed the SECI (Socialization, Externalization, Combination, Internalization) model, one of the most widely cited theories in knowledge management, to present the spiraling knowledge processes of interaction between explicit knowledge and tacit knowledge (Nonaka & Takeuchi 1995).

• The IRG Solution - hierarchical incompetence and how to overcome it argued that tacit knowledge was essentially a property of social networks and that much tacit knowledge was held in, and communicated by this informal lateral communication between network members.

See also

• Knowledge management
• Knowledge tagging
• Procedural knowledge
• Phronesis
• Explicit knowledge
• Descriptive knowledge
• Dispersed knowledge
• Intuition
• Lateral communication
• Lateral media
• Situated knowledge
• Lateral diffusion
• Hidden curriculum
• Cognitive apprenticeship
• Consensus reality
• Community of practice
• Concept map
• Decision making
• Logical consequence
• Activity theory
• Cultural studies
• Michael Polanyi
• Text and Conversation Theory

References

1. ^ Collins, H.M. "Tacit Knowledge, Trust and the Q of Sapphire" Social Studies of Science' p. 71-85 31(1) 2001.
2. ^ Polanyi, Michael (1966), The Tacit Dimension, University of Chicago Press: Chicago, 4.
3. ^ Goffin, K. & Koners, U. (2011). Tacit Knowledge, Lessons Learnt, and New Product Development. J PROD INNOV MANAG, 28, 300-318.
4. ^ Schmidt, F. L., & Hunter, J. E. (1993). Tacit knowledge, practical intelligence, general mental ability, and job knowledge. Current Directions in Psychological Science, 2, 8-9.
5. ^ Goffin, K. & Koners, U. (2011). Tacit Knowledge, Lessons Learnt, and New Product Development. J PROD INNOV MANAG, 28, 300-318.
6. ^ Engel, P. J. H. (2008). Tacit knowledge and Visual Expertise in Medical Diagnostic Reasoning: Implications for medical education. Medical Teacher, 30, e184-e188. DOI: 10.1080/01421590802144260.
7. ^ http://en.wikipedia.org/wiki/Bicycle_and_motorcycle_dynamics
8. ^ Lam, A. (2000). Tacit Knowledge, Organizational Learning and Societal Institutions: An Integrated Framework. Organization Studies 21(3), 487-513.
9. ^ Schmidt, F. L., & Hunter, J. E. (1993). Tacit knowledge, practical intelligence, general mental ability, and job knowledge. Current Directions in Psychological Science, 2, 8-9.
10. ^ Lam, A. (2000). Tacit Knowledge, Organizational Learning and Societal Institutions: An Integrated Framework. Organization Studies 21(3), 487-51.
11. ^ Angioni, G., Fare, dire, sentire: l'identico e il diverso nelle culture, Il Maestrale, 2011, 26-99
12. ^ Schmidt, F. L., & Hunter, J. E. (1993). Tacit knowledge, practical intelligence, general mental ability, and job knowledge. Current Directions in Psychological Science, 2, 8-9.
13. ^ Lam, A. (2000). Tacit Knowledge, Organizational Learning and Societal Institutions: An Integrated Framework. Organization Studies 21(3), 487-513.
14. ^ Collins, H.M. "Tacit Knowledge, Trust and the Q of Sapphire" Social Studies of Science' p. 71-85 31(1) 2001
15. ^ J.E. Gordon, "The new science of strong materials", Penguin books.
16. ^ Nonaka, Ikujiro; Takeuchi, Hirotaka (1995), The knowledge creating company: how Japanese companies create the dynamics of innovation, New York: Oxford University Press, pp. 284, ISBN 978-0-19-509269-1.
17. ^ Parsaye, Kamran; Chignell, Mark (1988), Expert systems for experts, Hoboken, NJ: Wiley, p. 365, ISBN 978-0-471-60175-3

Further reading

• Angioni G., Doing, Thinkink, Saying, in Sanga & Ortalli (eds.) , Nature Knowledge, Berghahm Books, New York-Oxford 2004, 249-261.
• Angioni, G., Fare, dire, sentire: l'identico e il diverso nelle culture, Il Maestrale, 2011, 26-99
• Bao, Y.; Zhao, S. (2004), "MICRO Contracting for Tacit Knowledge - A Study of Contractual Arrangements in International Technology Transfer", in Problems and Perspectives of Management, 2, 279- 303.
• Brohm, R. Bringing Polanyi onto the theatre stage: a study on Polanyi applied to Knowledge Management, in: Proceedings of the ISMICK Conference, Erasmus University, Rotterdam, The Netherlands, 1999, pp. 57–69.
• Brohm, R. (2005), Polycentric Order in Organizations, Erasmus University Rotterdam: Published dissertation ERIM, hdl:1765/6911
• Collins, H.M. "Tacit Knowledge, Trust and the Q of Sapphire" Social Studies of Science' p. 71-85 31(1) 2001
• Dalkir, Kimiz (2005) "Knowledge Management in Theory and Practice" pp. 82–90
• Gladwell, Malcolm 2005. Blink: the power of thinking without thinking. Little, Brown: New York.
• Gourlay, Stephen, "An Activity Centered Framework for Knowledge Management". In Claire Regina McInerney, Ronald E. Day (2007). Rethinking knowledge management. Springer. ISBN 3-540-71010-8.
• Nonaka, Ikujiro; Takeuchi, Hirotaka (1995), The knowledge creating company: how Japanese companies create the dynamics of innovation, New York: Oxford University Press, p. 284, ISBN 978-0-19-509269-1
• Patriotta, G. (2004). Studying organizational knowledge. Knowledge Management Research and Practice, 2(1).
• Ploszajski, P.; Saquet, A.; Segalla, M. Le savoir tacite dans un contexte culturel (z: ), Les Echos, Le Quotidien de L’Economie, 18 Novembre 2004, Paris 2004
• Polanyi, Michael. "The Tacit Dimension". First published Doubleday & Co, 1966. Reprinted Peter Smith, Gloucester, Mass, 1983. Chapter 1: "Tacit Knowing".
• Reber, Arthur S. 1993. Implicit learning and tacit knowledge: an essay on the corgnitive unconscious. Oxford University Press. ISBN 0-19-510658-X
• Sanders, A. F. (1988). Michael Polanyi's post critical epistemology, a reconstruction of some aspects of 'tacit knowing'. Amsterdam: Rodopi.
• Smith, M. K. (2003) 'Michael Polanyi and tacit knowledge', the encyclopedia of informal education, www.infed.org/thinkers/polanyi.htm.© 2003 Mark K. Smith
• Tsoukas, H. (2003) ‘Do we really understand tacit knowledge?’ in The Blackwell handbook of organizational learning and knowledge management. Easterby-Smith and Lyles (eds), 411-427. Cambridge, MA: Blackwell Publishing.
• Erik Cambria and Amir Hussain: Sentic Computing: Techniques, Tools, and Applications. Dordrecht, Netherlands: Springer, ISBN: 978-94-007-5069-2, 2012
• Wenger E. Communities of practice: learning, meaning and identity, Cambridge University Press, New York 1998.
• Wilson, Timothy D. 2002. Strangers to ourselves: discovering the adaptive unconscious. Harvard University Press, Cambridge MA. 0-674-01382-4

External links

Look up Tacit in Wiktionary, the free dictionary.

Look up tacit in Wiktionary, the free dictionary.

• More on tacit knowledge in organizations
• Dictionary of Philosophy of Mind - tacit knowledge
• Tacit knowledge, tacit knowing or behaving? by Stephen Gourlay (PDF)
• The Duality of Knowledge
• Processes of Knowledge Transformation from the ITtoolbox Wiki
• National Library for Health Knowledge Management Specialist Library - collection of resources about auditing intellectual capital.