Knowledge activation
The term knowledge activation is used to describe the awareness and availability of already existing individual knowledge to which active access was blocked for various reasons. The focus of the process is on identifying tacit knowledge and converting it into stable explicit knowledge . Knowledge activation also means the networking of the newly available knowledge with the already available usable action knowledge and the awareness of the associated internal events. In this way, knowledge activation contributes to personal development .
The content of the concept of knowledge activation has already been effective in many ways in the history of ideas, but was only recognized, designated and specified as a concept by Armin Rütten as an independent concept at the beginning of the 21st century . This term experienced its first practical applications and further developments in the Kognis project. Since then it has gained in importance, especially in business consulting .
The history of the term
Plato assumes that all knowledge is fundamentally present in a person's soul; because he thinks that the human soul even before its connection with a body in the pre-existence , had the opportunity to see everything that exists. In his main work Politeia (The State) Plato elaborates his doctrine of ideas , according to which the soul in its preexistence has already seen the ideas, which are the archetypes of all appearances, and that all knowledge is therefore only remembrance. The only task of the philosophers is to lift the inherent knowledge into the clear light of consciousness by stimulating it to be remembered, like a midwife.
Plato's pupil Aristotle fundamentally criticizes Plato's theory of ideas with his idea that all objects consist of material ( hyle ) and form ( eidos ), whereby these two components can never be separated from each other. The forms would still be present overall in the eternal reason of the " unmoved mover " in which people would have a share. The mediation between the developing subjective reason of man and the eternal reason present in him is made possible by the divine grip of "hypolepsis". This view of Aristotle seems to have been forgotten in history, which however has been rediscovered by modern Aristotle research.
Although Immanuel Kant relies heavily on Aristotle in his work, he found similar ideas anew early on, when in his second major work, General Natural History and Theory of Heaven (1755), he spoke of “undeveloped concepts” “which are well feel but not let it be described ”. Kant developed his whole philosophy, which rests on his " transcendental path of knowledge ", out of this notion, by trying to find within himself the conditions for possible experience of any kind.
On the current revival of this concept
Kurt Huebner took up Kant's transcendental path of knowledge in contemporary philosophy by showing that all science is only possible through the epistemological categories he describes, which consist of five classes of determinations. In most of the sciences, however, these stipulations are not explicitly stated, so that Huebner is now calling for the implicit stipulations of the sciences to be made explicit. Hübner is of the opinion that even in the so-called exact sciences there must be tacit knowledge that must be activated in order to enable further progress.
Hübner's student, Wolfgang Deppert , deepened his teacher's historical philosophy of science by working out the theory of connected experiences and thus establishing a relativistic epistemology. Connections are spontaneous perceptions of connections that lead to knowledge if these connections can be methodically reproduced. On the problem of the scientific justification endpoints, Deppert and Huebner developed the theory of mythogenic ideas, through which the connection between all sciences and ancient mythical forms of thought becomes conscious.
Individual evidence
- ^ A. Rütten and L. Pogoda: "Knowledge activation - New ways of thinking", bod 2012, ISBN 978-3-8448-4115-2
- ↑ Cf. Plato's middle dialogue Meno .
- ↑ Cf. Aristotle's work On the Soul .
- ↑ Cf. Werner Theobald, Hypolepsis: Mythische Brille bei Aristoteles , (Taschenb.), Academia Richarz (1999).
- ↑ Cf. W. Deppert, Kant's path of knowledge traced into our time. The complete works of Immanuel Kant in the context sought by Kant, which is important for today's people for their understanding of themselves, for their coexistence with one another and with nature and its exploration , on the Internet blog: wolfgang.deppert.de, p. 87 (2009).
- ↑ See Kurt Hübner, Critique of Scientific Reason , Alber Verlag, Freiburg 1978.
- ↑ See W. Deppert, Hermann Weyl's contribution to a relativistic epistemology, in: Deppert, W .; Huebner, K; Oberschelp, A .; Weidemann, V. (ed.), Exact sciences and their philosophical foundations , lectures at the international Hermann Weyl Congress, Kiel 1985, Peter Lang, Frankfurt / Main 1988.
- ↑ A generally understandable presentation of the little theory of connected experiences can be found in: W. Deppert, Der Reiz der Rationalität, in: der blue reiter , Dec. 1997, pp. 29–32.
- ↑ See W. Deppert, Relativität und Sicherheit, printed in: Rahnfeld, Michael (Ed.): Is there safe knowledge? , Vol. V of the series Basic Problems of Our Time, Leipziger Universitätsverlag, Leipzig 2006, ISBN 3-86583-128-1 , ISSN 1619-3490 , pp. 90-188.