11/10/12. A kind of knowledge. Embodied knowledge. A change. Unreflective knowing. Unreflective knowing

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1 Embodied knowledge Nov 13th A kind of knowledge What kind of knowledge embodiment is? How do we approach it, e.g. in research? If it is, as previously claimed here, openness towards the world, should the world be a part of it? If it is to become incarnated should this experience become included in it? If acquired by experiments, does this belong to the knowing as well? We may approach the question as if the entire life were some drama pedagogy: we are experimenting within our experiences, roughly demarcating the given borders, transgressing the life-world toward some openness that we assume to be there We put ourselves in situations not previously familiar to us, again and again, partly because tradition so requires, partly because of desire to take a step towards unknown Progressive steps seem to be a part of being human; in knowledge we aim at development, either in quantity or quality Qualitative development seems dramatic since it changes the living environment, the context of making sense A change Therefore, embodiment equals change in life-world quite differently than do abstractions, theories, epistemes Epistemicly, we may conquer new territories with the help of concepts and the connections they create in imagination Bodily, we have already conquered what comes active in mind by our being in the world: as an art, one turns to the world in the sense one belongs to it and thus turns to oneself, in order to make the becoming obvious The change has always already taken place before one finds out There is no reflection of it, only finding out In theoretical knowledge, the reflection is the main factor, since reflection assesses the knowledge: is this real, does this belong to my understanding, how does this bring novelty? The act of thinking quite often focuses on a circle: getting to know, assessing it, becoming more sure, knowing In embodied knowledge, the reflection has no room: as said, something already took place and became me before I became knowledgeable of it; I won t become conscious of it since it belongs to me I have no real means to assess what I am save living by it Therefore other approaches are needed if assessment is what we are after It is a pity that our idea of being human is overtly psychological That mainly makes us talk of consciousness, conscious, cognitive, reflection, etc. The feedback system introduced by Darwin and cybernetics is, on the contrary, a borderline device that has always two aspects valid at the same moment, and the change happens to both: there is nothing really to get assessed since if life carries on the knowing took place Otherwise the case is closed (and man dead) Some reflection won t add a thing to embodiment 1

2 Thus the procedure of embodiment is unreflective; embodiment can become an object of reflection but not as an embodiment; if reflected it is an object of thought and not embodiment as such (like my talk on raking the Zen garden & whirling of Mevlevi dervishes) The question goes whether as unreflective a knowing can become an topic of research without turning to an object that has lost its nature and force Can unreflective become reflected so that it does not disappear in reflection? e.g.: A Finnish scholar, Timo Klemola, has written about (martial) arts with the aim of getting a clear separation between reflected knowledge and unreflective knowing He classifies techniques that describe various approaches to knowing, some of them aim at profit or benefit, some at pleasure or need; the one that aims solely at qualitative change in being human he calls technique of self That one is not self-centred dwelling but a positing of oneself in the world by sense perception and muscular presence, that is, embodiment Klemola claims that all knowledge is dependent on such knowing though we, in the early age, dismiss such a presence for the sake of imagined and thought objects No wonder that in Zen (chán, thiên, seon, dhyana) tradition the embodiment indicates a return: though we easily learn to speak of thought and imagined objects, somewhere behind them is a primordial presence, a condition that only links us to world with senses (i.e. body) Practice returns one more close to presence and thus alters the (anticipated) manner of being in contact with world, not so much managing it but getting by on it Not to reflect upon indicates that one does not interpret the experience with a scheme of thought/imagined concepts Instead, one gives in to the manner of experience and strives for a description wherein the what, how and when are taken together to make the zone appear where something became embodied The history of embodiment, the actual happening, explains it, and it as well shows why the embodying equals knowing Like, say, in incarnation where self-trial, the self-regulative principle, works for itself, without a need for any outer assessment (like reflection, that is) communicated In most cases, we are not able to verify the knowing, i.e., to make others believe it For a start, we may say that embodiment is uncommunicative But immediately after saying that, the communication of embodiment becomes evident in sharing There are no exact concepts for embodiment but we are able to share the experience by a further experiment, to make someone experience something alike of the one we experienced Embodiment can be shared if experience is conditioned for that People in profession that requires a standardized training quite often know a lot of the profession without ever articulating any of it If articulation is needed, the outcome may often is unsatisfactory and gives an impression of badly mastered professionalism The real skills and the articulation don t meet because skills don t require articulation On the contrary, sometimes the articulation disturbs the work if words used are not negotiated beforehand 2

3 It takes time to agree on words that describe procedures that belong to the profession in question Problems like that pop up e.g. when an unarticulated procedure ends up in research: work that is shared by profession & training may not have shared words to get described People are, perhaps, used to talk of what they do with occasional or metaphoric words that are either heavily dependent on the situation or are that general that only the context may give them any meaning Words like thing, chore, bustle and like used to refer hundreds of objects (or subjects) without any real reference that could carry them on to a conceptual understanding This in mind, it seems evident that knowing is possible even though no verbal communication is present, on condition that some practice or work is shared by doing or training The conceptual sphere can be entered with the help of practice even though the concepts don t really have names, or at least even though they don t construe a conceptual structure The simple semantic idea that every object (event) has both a name and a concept is valid, and the relations in such a triangle are reference and meaning An object has a meaning and thus can be known even though no name is given to it, or at least no context of naming it It is fashionable to call such knowing tacit even though the word was launched by Michael (orig. Mihalyi) Polanyi in a quite different sense in Personal Knowledge (1957) Polanyi was a chemist and - inspired by MMP s ideas of knowledge tied to monde vecu (life-world) he wanted to give a name to the knowing that only (as he saw it) exists in trained people s work but in their talk In laboratory, e.g., trained workers know immediately what to do if the procedures go as expected or even if against that without changing a word or even explaining it afterwards That can only be learned or adopted by working in a lab, not in theoretical context, though a certain level of expertise is required People share a condition (=learned knowledge) to require knowing that is only shared by working These two are not one, nor are they intimately dependent on each other since even an outsider may, after a while, share the tacit knowledge even though uninformed about the theory Polanyi found it embarrassing to admit that in a very proper sense the core of knowing in actual work may not have anything to do with the theory that institutes the working Sharing takes place as an action separate from ideas (theories) that establish the training, profession, goal, or need Sharing equals sense perception, mutual working, unspecific sounds that utter agreement or disagreement Polanyi asked is it possible to train people to work in a lab without actual work in a lab, and he answers no tacit indicates a skill, an art to do that has no specific name or language to give an outer symbolic reference system Therefore e.g. emotions, feelings, or likings don t belong to tacit knowledge since in most cases those can be named and discussed on with a language that is quite specific In martial arts and fine arts the knowing comes, contrary to those, from actual working, repetition, qualitative development, and self-regulating principle and the outcome is tacit in a very clear sense of the word The tacit knowledge exists differently to those who share it in working and those who only try to understand from without We prefer to say that art is beautiful (even martial arts) or not and these descriptions come from outside, they name what is seen, heard, sensed from outside We as well try to use the same words for phenomena that we know from within: we call beautiful a line drawn, step taken, sound blown even when we are the ones who did that These words don t, however, fit: we seem to be after some other language, like a dead or forbidden language that we have inside us but are unable to introduce it here in context 3

4 A French author, Pierre Schoendoerffer, wrote in a novel titled Le Crabe-Tambour about people who had a special sensitivity of danger and fear; a king peopled a border city with them, in order to be safe: the people would sense the danger and they would tell it aloud before the kingdom would be in peril The people lived in separation, their language developed alongside the sensitivity and separateness; they got a new language that expressed their way of experience When the enemy, after many years, approached, the people did what was expected and warned the nation but none was able to recognize a word in their frightened shouts and they were arrested (and the nation fell under the enemy power) This story we may consider a metaphor of separate knowledges: a knowing that is tied to sensitivity & the knowledge that has no connection to senses at all These we may have both, in one person We are divided into separate knowers because of a historical development that has severed the sensible from the conceptual and for that we even have given birth to separate expressions ( languages ) that are untranslatable into each other The historical part is quite simple; Schoendoerffer has his word: We have two brains; the smaller one, which Broca calls the limbic cortex, is that of a mammal or even perhaps of a reptile, haunted at times by all the terrors that come from the remotest ages; the larger, the neo-cortex that envelopes the first, is an astonishing gift of nature, being the seat of reason and thought, and of speech which is thought s expression. The trouble is that there are few links between these two brains and no chain of command. The neo-cortex seems to exercise an intelligent rule over men until fear, hatred, and love, too, the visceral emotions of the limbic cortex, flood them with chaotic, inarticulated passions. From our perspective, the novelist is right and wrong: we may descend from our recent situation and enter the past in us but certainly in behaviour the situation is always mixed Everyone of us has at least the 2 levels of sharing and communicating, the conceptual and the artful, the language as we know it and the tacit presence with others as we have experienced it To call the latter visceral is wrong since it exceeds the biological condition and is an expression of human behaviour As an art, it is embodiment and openness, and as such it may be approached if any research into it will be made Conflicting interests We don t have systematic body languages, nor accurate signs for embodiment We have tracks and traces of experienced life, as if life-world languages We are after some coherent description of embodied knowing but at the same we shy away from any attempt to create one Thus we only have tracks and traces: Emmanuel Levinas claimed that, of any important matter, we don t get signs or languages but tracts only Tracks can be easy to follow and hard to contextualize but all the same they show a path but don t give away the meaning Embodied knowledge? If we use the knowledge, an event (i.e. knowing) brought to a halt, we already assume that what we are talking about is a system, an entity of its own right No problem to say embodied knowing and refer to experience; as a source to call for practice; as the motive to name the openness; etc. But knowledge? Is it possible to find out and establish a theory of embodied knowledge? Is there an other way to communicate embodiment than sharing it in its origins? Whom should we ask, the theorists or practitioners? 4

5 Practitioners of practice based research claim that embodiment is as evident form of knowledge as any other They have done huge job in introducing senses and sense perception into a methodology of qualitative research (particularly Paul Stoller) In art research, some have entered into a realm previously unknown, like the metaphor-making acts of an artist, the ritualistic means of art making, the bodily empathy of a dancer, the intuition tracked down in creative moments But all the same, they have not introduced a language, nor a method, even less an argumentation apt for critics reed It seems that we have to listen to both theorists and the practitioners, both philosophers and those who have developed practices of approach Biran, MPP, MH and other life-world philosophers who don t take a shortcut but make the complex path appear in its complexity are real jewels since they, even if their descriptions are cryptic, show the many levels of the reality in question They refrain from accepting simplified mechanistic models (created in psychology, cognitive science, game theory, etc.) that would mix levels of reality into a manageable one We need practitioners who already have done real research, like ethnographers who don t know the language of an ethnic group they investigate but let themselves to become introduced into the ethos & pathos of the group by keen observation and eating, drinking, taking part of the ceremonies, and exposing themselves to the alien forces And the art researchers who refuse to do an autopsy to their own art, who won t become an outer observer of something that only appears from inside, and who instead take the role of a specialist who is able to bring the professional artist (designer, facilitator) into a two-fold lighting, as a researcher and practitioner end 5

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