- Mar 2023
Ritual practice embeds tacit knowledge. Its bodily actions enact meaning and operationalize values. The bodily motions of ritual actions, such as physically sharing drinks and food, and giving gifts, matters because of the reciprocal ideomotor effects of unconscious priming (Kahneman 2011:53). As Lakoff explains, there are connections between metaphoric meanings and bodily actions such that metaphoric associations are embedded in the structures of our brains. Compartmentalism, or “biconceptualism” in his terms, is physical in our brains, and frame shifts can be triggered through bodily movement with priming effects. “Going through the motions” of ritual will have some effects even for those who start off feeling silly for doing it.
// - this is the mechanism by which ritual practice can bring about interpretive shift unconsciously -because bodily movements have a priming effect - Lakoff points to the concept of "biconceptualism, a compartmentalism in our physical brain
Haluza-Delay’s description of informal and incidental learning sounds much like Michael Polanyi’s (1974) “practical knowledge.” Haluza-Delay discusses it as tacit learning, a term Polanyi introduced. From Polanyi’s description, much of tacit learning is initially conscious, but subsides into subsidiary awareness. People learn values in this fashion, but core values are picked up through imitation without conscious awareness.
//Summary of Haluza-Delay and Polylani's conception of Tacit Knowledge - Haluza-Delay’s description of informal and incidental learning sounds much like Michael Polanyi’s (1974) “practical knowledge.” - Haluza-Delay discusses it as tacit learning, a term Polanyi introduced. - From Polanyi’s description, much of tacit learning is: - initially conscious, - but subsides into subsidiary awareness - People learn values in this fashion, but core values are picked up through imitation without conscious awareness.
- Jul 2022
Not only is such thought beyond representation (and therefore beyond personware) possible,Weaver suggests but its occurrence constitutes a fundamental encounter which brings forth into existenceboth the world and the thinker. As such, thought sans image is deeply disturbing the stability andcontinuity of whatever personware the individual thinker may have been led to identify with andopens wide horizons of cognitive development and transformation (: p. 35).
!- similar to : Gyuri Lajos idea of tacit awareness !- implications : thought sans image !- refer : Gyuri Lajos https://www.researchgate.net/publication/343523812_Augmenting_Tacit_Awareness_Accepting_our_responsibility_for_how_we_shape_our_tools When one becomes cognizant of thought sans image, then one realizes the relative construction of one's social identity and that offers a freedom to take on another one * therefore, realization of thought sans image opens the door to authentic transformation
!- question : thought sans image * If, as Weaver suggests, thought sans image is a primordial encounter which brings forth both the thinker and the world thought by the thinker, then this has strong similiarities to a spiritual awakening or enlightenment experience.
However, since this pre-linguistic, pre-iconicthinking sans image, as discussed above, has no definite contour nor contents yet, it does not come withconsolidated mental forms representing such prospective desires in a manner that could be examined,processed and acted upon.
!- in other words : thought sans image * pre-linguistic, pre-iconic - Gyuri Lajos would call "tacit awareness"
!- reference : Gyuri Lajos * tacit awareness
- inner transformation
- Gyuri Lajos
- tacit knowledge
- spritual awakening
- contour of social system
- spiritual enlightenment
- social identity
- Tacit awareness
- thought sans image
URLbafybeiac2nvojjb56tfpqsi44jhpartgxychh5djt4g4l4m4yo263plqau.ipfs.dweb.link/The Human Takeover - A Call for a Venture into an Existential Opportunity - lenartowicz2018.pdf
- Aug 2019
According to Polanyi the universe is not a uniform sea, it contains emergent comprehensive entities, with discernable levels of organisation, which via boundary conditions operate independently of the lower levels from which they emerge. These emergent levels realise various purposes. As Pirsig explains, each level of order has a characteristic defining Quality, material, biological, social, and intellectual. Indwelling within articulations enables us to pursue and reflect upon abstract ideals such as truth, goodness, and beauty. For Polanyi a computer, indeed every sort of machine, is contrived to achieve a purpose. A machine can be programmed to achieve this purpose if the desired behaviour can be described in a way that can be simulated by a universal machine. AI offers the prospect of machines which learn without us having to define every detail of its procedures. But they need to do the right thing in every circumstance. This returns us to our problem, because defining criteria for correct behaviour, for making the right choices, amounts to giving a machine “common sense”. Humans excel in making choices in complex situations because we are guided by our tacit awareness.
n his Post-Critical approach Polanyi reminds us that even our most explicit forms of knowing rely upon our tacit awareness