think of lat space as similar to what humans have with like 00:24:30 abstract ideas or if you ever have some intuition about something that you can't fully put into words

Within Western philosophy, I find Husserl's epoche to be a useful tool for making systematic explorations of tacit assumptions underlying our everyday view of the world

Everything I'm saying to you right now is literally meaningless. (Laughter) 00:03:11 You're creating the meaning and projecting it onto me. And what's true for objects is true for other people. While you can measure their "what" and their "when," you can never measure their "why." So we color other people. We project a meaning onto them based on our biases and our experience.

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.

interpretive drift is largely unconscious, not articulated, but brought on through practice (Luhrmann 1989:316). It involves more than a shift in the language people use (Luhrmann 1989:315, 321). It is not just cognitive, not just a new interpretive framework, but a shift in ontology and habitus, though Luhrmann uses the term “interpretive” drift. It is an acculturative process of change, but not an entirely passive internalization of culture. It is an interactive, though not necessarily conscious ongoing collaboration. We do this partly through imitation, but also growing skills in ourselves, as Michael Polanyi describes of tacit learning of personal 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.

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 ([13]: p. 35).

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.

Within 2 years, I became explicitly aware, in a visionary moment, of what I now call ‘natural inclusion’. I

But didn’t know how to express

Adding an API for something is an endorsement of that approach.

If you refer to someone's tacit agreement or approval, you mean they are agreeing to something or approving it without actually saying so, often because they are unwilling to admit to doing so.

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

Ratto wanted the term to act as glue between conceptual and linguistic-oriented thinking and physical and materially based making with an emphasis on introducing hands-on practice to scholars that were primarily working through language and texts, such as those in the fields of communication, information studies, and science and technology studies

tacit

a large portion of our cultural knowledge remains tacit, out-side our awarenes