On tacit knowledge for philosophy of education

This article offers a detailed reading Gascoigne and Thornton’s book Tacit Knowledge (2013), which aims to account for the tacitness of tacit knowledge (TK) while preserving its status as knowledge proper. I take issue with their characterization and rejection of the existential-phenomenological Background—which they presuppose even as they dismiss—and their claim that TK can be articulated “from within”—which betrays a residual Cartesianism, the result of their elision of conceptuality and propositionality. Knowledgeable acts instantiate capacities which we might know we have and of which we can be aware, but which are not propositionally structured at their “core”. Nevertheless, propositionality is necessary to what Robert Brandom calls, in Making It Explicit (1994) and Articulating Reasons (2000), “explicitation”, which notion also presupposes a tacit dimension, which is, simply, the embodied person (the knower), without which no conception of knowledge can get any purchase. On my view, there is no knowledgeable act that can be understood as such separately from the notion of skilled corporeal performance. The account I offer cannot make sense of so-called “knowledge-based” education, as opposed to systems and styles which supposedly privilege “contentless” skills over and above “knowledge”, because on the phenomenological and inferentialist lines I endorse, neither the concepts “knowledge” nor “skill” has any purchase or meaning without the other

Colour relationalism and the real deliverances of introspection

Colour relationalism holds that the colours are constituted by relations to subjects. Anti-relationalists have claimed that this view stands in stark contrast to our phenomenally-informed, pre-theoretic intuitions. Is this claim right? Cohen and Nichols’ recent empirical study suggests not, as about half of their participants seemed to be relationalists about colour. Despite Cohen and Nichols’ study, we think that the anti-relationalist’s claim is correct. We explain why there are good reasons to suspect that Cohen and Nichols’ experimental design skewed their results in favour of relationalism. We then run an improved study and find that most of our participants seem to be anti-relationalists. We find some other interesting things too. Our results suggest that the majority of ordinary people find it no less intuitive that colours are objective than that shapes are objective. We also find some evidence that when those with little philosophical training are asked about the colours of objects, their intuitions about colour and shape cases are similar, but when asked about people’s colour ascriptions, their intuitions about colour and shape cases differ

‘Snakes and Ladders’ – ‘Therapy’ as Liberation in Nagarjuna and Wittgenstein’s Tractatus

This paper reconsiders the notion that Nagarjuna and Wittgenstein’s Tractatus may only be seen as comparable under a shared ineffability thesis, that is, the idea that reality is impossible to describe in sensible discourse. Historically, Nagarjuna and the early Wittgenstein have both been widely construed as offering either metaphysical theories or attempts to refute all such theories. Instead, by employing an interpretive framework based on a ‘resolute’ reading of the Tractatus, I suggest we see their philosophical affinity in terms of a shared conception of philosophical method without proposing theses. In doing so, this offers us a new way to understand Nagarjuna’s characteristic claims both to have ‘no views’ (Mūlamadhyamakakārikā 13.8 and 27.30) and refusal to accept that things exist ‘inherently’ or with ‘essence’ (svabhāva). Therefore, instead of either a view about the nature of a mind-independent ‘ultimate reality’ or a thesis concerning the rejection of such a domain, I propose that we understand Nagarjuna’s primary aim as ‘therapeutic’, that is, concerned with the dissolution of philosophical problems. However, this ‘therapy’ should neither be confined to the psychotherapeutic metaphor nor should it be taken to imply a private enlightenment only available to philosophers. Instead, for Nagarjuna and Wittgenstein, philosophical problems are cast as a source of disquiet for all of us; what their work offers is a soteriology, a means towards our salvation

Localization and broadband follow-up of the gravitational-wave transient GW150914

A gravitational-wave transient was identified in data recorded by the Advanced LIGO detectors on 2015 September 14. The event candidate, initially designated G184098 and later given the name GW150914, is described in detail elsewhere. By prior arrangement, preliminary estimates of the time, significance, and sky location of the event were shared with 63 teams of observers covering radio, optical, near-infrared, X-ray, and gamma-ray wavelengths with ground- and space-based facilities. In this Letter we describe the low-latency analysis of the gravitational wave data and present the sky localization of the first observed compact binary merger. We summarize the follow-up observations reported by 25 teams via private Gamma-ray Coordinates Network Circulars, giving an overview of the participating facilities, the gravitational wave sky localization coverage, the timeline and depth of the observations. As this event turned out to be a binary black hole merger, there is little expectation of a detectable electromagnetic signature. Nevertheless, this first broadband campaign to search for a counterpart of an Advanced LIGO source represents a milestone and highlights the broad capabilities of the transient astronomy community and the observing strategies that have been developed to pursue neutron star binary merger events. Detailed investigations of the electromagnetic data and results of the electromagnetic follow-up campaign will be disseminated in the papers of the individual teams

On Coliva's Judgmental Hinges

Annalisa Coliva's Moore and Wittgenstein: Scepticism, Certainty, and Common Sense does On Certainty, and Wittgenstein generally, a great service: it is the first in-depth study of Moore and Wittgenstein that places On Certainty within current epistemology. By this I mean, that it discusses its content, reception and repercussions in the technical terms of current epistemology and in the midst of current epistemologists. But it also manages to do this without losing the non-specialist reader to the often bewildering jargon of epistemology, and without viewing hinge certainty as an epistemic certainty. There is much that I agree with in Coliva’s reading of On Certainty, but her view of hinges as both judgments and norms seems to me to go against the spirit and the letter of On Certainty. In what follows, I will be mainly concerned with that view, but will conclude by adding a few words on Coliva's rejection of foundationalism in On Certainty. [opening paragraph]Peer reviewedSubmitted Versio