This paper aims to trace individual as well as collective aspects of ‘sight styles’ in diagnostic computed tomography. Radiologists need to efficiently translate the visualized data from the living human body into a reliable and significant diagnosis. During this process, their visual thinking and the created images are incorporated into a complex network of other visualizations, communication strategies, professional traditions, and (tacit) visual knowledge. To investigate the interplay of collective as well as individual dimensions of diagnostic seeing, the concept of (...) ‘sight collective’ (Sehkollektiv) is developed. On the one hand, this concept is based on critical reading of Ludwik Fleck’s epistemological writings and his notions of thought collective (Denkkollektiv) and thought style (Denkstil). On the other hand, it is tested by means of qualitative empirical studies in a radiological university clinic (participatory observations and informal interviews). By employing this approach, the paper traces the collective foundations of a certain diagnostic sight. Moreover, it shows how the individual abilities of radiologists to perform stylized seeing rely remarkably on software-based interactions with the processed images and on tacit dimensions of visual knowledge. (shrink)

In this paper I contrast conceptions of self from two perspectives: an individualistic orientation and a communitarian approach. In doing so, the philosophical justification is Wittgenstein’s idea that individualism is produced and reinforced as a way of being, thinking and interacting in community. With this contextual frame, I argue that we are shaped by the language practices of our community to ascribe meaning and interpret our own relationships with others through our language lexicon and grammar. To illustrate the communitarian perspective (...) I refer to Māori perspectives in which connectedness is axiomatic: in particular the concepts of whanaungatanga and whakapapa, as described by Ka’ai and Metge. On the basis that such concepts are predicated on language use, I suggest that we can learn the grammar of engagement in a discursive context that emphasises connectedness just as easily as in one which is founded on separateness. I argue that interacting with an other is to engage with the ideas, beliefs, and values that shape their language, even as we expose our own. Engaging between individualistic and communitarian understandings is presented as learning to bridge language gaps between different social constructs and understandings of reality. (shrink)

This paper is premised on the idea that cyberspace permits the user a degree of somatic flexibility?a means of transcending the physical body but not, importantly, embodiment. Set within a framework of progressive embodiment (the assumption that individuals seek to exploit somatic flexibility so as to extend the boundaries of their own embodiment?what we call the supermorphic persona), we examine the manner of this progression. Specifically, to what extent do components of embodiment?the self-as-object, the phenomenal self, and the body-schema?find authentic (...) expression within cyberspace? In addition, we also consider ways in which the issue of authenticity might impact on the psychological well being of the individual who seeks to transcend domains and present their supermorphic persona on- and offline. (shrink)

The 1904 World's Fair in St. Louis sponsored both an International Congress of Arts and Sciences aimed at unity of knowledge and an anthropology exhibit of diverse peoples. Jointly these represented a quest for unifying knowledge in a diverse world that was fractured by isolated specializations and segregated peoples. In historical perspective, the Congress's quest for knowledge is overshadowed by Ota Benga who was part of the anthropology exhibit. The 1904 World's Fair can be viewed as a Euro-American ritual, a (...) global pilgrimage, which sought to celebrate the advances and resolve the challenges of modernity and human diversity. Three years later Afropentecostalism dealt with these same issues with different methods and rituals. This ritual system became the most culturally diverse and fastest growing religious movement of the twentieth century. I suggest that the anthropological method of Frank Hamilton Cushing, the postcritical epistemology of Michael Polanyi, and the Afropente-costal ritual movement initiated by William J. Seymour are all attempts to develop a postmodern epistemology that is simultaneously constructive, focused on discerning reality, and broad enough to allow for human consciousness and diverse human communities. I explore this confluence of scientific and participatory epistemology through six theses. (shrink)

In the context of technology development and systems engineering, knowledge is typically treated as a complex information structure. In this view, knowledge can be stored in highly sophisticated data systems and processed by explicitly intelligent, software-based technologies. This paper argues that the current emphasis upon knowledge as information (or even data) is based upon a form of rationalism which is inappropriate for any comprehensive treatment of knowledge in the context of human-centred systems thinking. A human-centred perspective requires us to treat (...) knowledge in human terms. The paper sets out the particular importance of tacit knowledge in this regard. It sets out two case studies which reveal the critical importance of a careful treatment of tacit knowledge for success in two complex, technology-driven projects. (shrink)

Is Perception a form of judgment? The importance of this question is that it brings to the fore a crucial issue for modern perceptionempiricism. If perception is not a form ofjudgment, it is possible o t maintain, though still with considerable difficulty, that the senses acquaint us directly with the physical world and that a metaphysical account of reality can be excluded without undermining what the ordinary layman and the scientist alike claim to know. Judgment can then be discussed from (...) the linguistic standpoint without raising any serious ontological questions. If, on the other hand, perception is judgment, or if in perceiving we inevitably go beyond that which is presented to the senses, then metaphysics is unavoidable unless we are prepared to abandon the hope of knowing anything at all. (shrink)