Critiques Of Knowing

Critiques of Knowing explores what happens to science and computing when we think of them as texts. Lynette Hunter elegantly weaves together vast areas of thought: rhetoric, politics, AI, computing, feminism, science studies, aesthetics and epistemology. Critiques of Knowing shows us that what we need is a radical shake-up of approaches to the arts if the critiques of science and computing are to come to any fruition.

From one of the world’s leading neuroscientists: a succinct, illuminating, wholly engaging investigation of how biology, neuroscience, psychology, and artificial intelligence have given us the tools to unlock the mysteries of human consciousness “One thrilling insight after another ... Damasio has succeeded brilliantly in narrowing the gap between body and mind.” —The New York Times Book Review In recent decades, many philosophers and cognitive scientists have declared the problem of consciousness unsolvable, but Antonio Damasio is convinced that recent findings across multiple scientific disciplines have given us a way to understand consciousness and its significance for human life. In the forty-eight brief chapters of Feeling & Knowing, and in writing that remains faithful to our intuitive sense of what feeling and experiencing are about, Damasio helps us understand why being conscious is not the same as sensing, why nervous systems are essential for the development of feelings, and why feeling opens the way to consciousness writ large. He combines the latest discoveries in various sciences with philosophy and discusses his original research, which has transformed our understanding of the brain and human behavior. Here is an indispensable guide to understand­ing how we experience the world within and around us and find our place in the universe.

Two books have been particularly influential in contemporary philosophy of science: Karl R. Popper's Logic of Scientific Discovery, and Thomas S. Kuhn's Structure of Scientific Revolutions. Both agree upon the importance of revolutions in science, but differ about the role of criticism in science's revolutionary growth. This volume arose out of a symposium on Kuhn's work, with Popper in the chair, at an international colloquium held in London in 1965. The book begins with Kuhn's statement of his position followed by seven essays offering criticism and analysis, and finally by Kuhn's reply. The book will interest senior undergraduates and graduate students of the philosophy and history of science, as well as professional philosophers, philosophically inclined scientists, and some psychologists and sociologists.

Jason Stanley presents a powerful new account of how we acquire knowledge. He argues for the surprising thesis that practical knowledge is a kind of theoretical knowledge: that knowing how to do something amounts to knowing a truth about the world. It is our success as inquirers that explains our capacity for skilful engagement with the world.

Prejudice is often not a conscious attitude: because of ingrained habits in relating to the world, one may act in prejudiced ways toward others without explicitly understanding the meaning of one’s actions. Similarly, one may know how to do certain things, like ride a bicycle, without being able to articulate in words what that knowledge is. These are examples of what Alexis Shotwell discusses in Knowing Otherwise as phenomena of “implicit understanding.” Presenting a systematic analysis of this concept, she highlights how this kind of understanding may be used to ground positive political and social change, such as combating racism in its less overt and more deep-rooted forms. Shotwell begins by distinguishing four basic types of implicit understanding: nonpropositional, skill-based, or practical knowledge; embodied knowledge; potentially propositional knowledge; and affective knowledge. She then develops the notion of a racialized and gendered “common sense,” drawing on Gramsci and critical race theorists, and clarifies the idea of embodied knowledge by showing how it operates in the realm of aesthetics. She also examines the role that both negative affects, like shame, and positive affects, like sympathy, can play in moving us away from racism and toward political solidarity and social justice. Finally, Shotwell looks at the politicized experience of one’s body in feminist and transgender theories of liberation in order to elucidate the role of situated sensuous knowledge in bringing about social change and political transformation.

Study of the last chapter of Tattvopaplavasiṁha ; includes text with English translation.

Sums up the many fields of study where ignorance can undermine our understanding, while showing how an awareness of ignorance can lead to exploration and the discovery of new knowledge. The flip side of knowledge is ignorance. This book explores the vast scope of ignorance, even in an age when we think we know more than ever before. By marking off this ocean of ignorance into manageable categories, the author provides a kind of navigational chart to the unknown, and a series of red flags to all those who claim certitude. The book first lays out the many branches of ignorance--in education, the media, politics, religion, science, and other major institutions. It then assesses the costs and consequences of that ignorance. World conflicts, endemic poverty, environmental damage, waste, racism, and the manipulative forces of industry and politics that use propaganda to manipulate the public may all be seen as rooted in ignorance. But there are positive aspects of ignorance as well. Scientists and artists, by recognizing what they don't know, are spurred on to new creative approaches and discoveries, which would never be found by those too comfortable with the tried and true. The author cites Socrates, whom the Delphic Oracle declared to be the wisest of all people simply because he realized how much he didn't know. This book gives you ways to follow in the path that Socrates forged, to counter the closed minds whose false sense of certainty cannot help but distort reality, and to be better prepared to take on even the most serious challenges of today.

Why does so much of our society look as it did in the past? Our schools,our government, our religious organizations, our media - while more complex, have maintained their general structure and shape. Classroomstructure today, with the exception of a computer or an LCD projector, looks remarkably unchanged: teacher at the front, students i n rows. Our business processes are still built on theories and viewpoints that existed over a century ago (with periodic amendments from thinkers like Drucker 2). In essence, we have transferred (not transformed) our physical identity to online spaces and structures.