Tacit Knowing: Its Bearing on Some Problems of Philosophy

Michael Polanyi http://faculty.uml.edu/rinnis/45.301%20Ways%20of%20Knowi...
frog’s computed future topographies, the physiology of a frog.
And, of course, what is true for its atomic topography, is equally
true for a physical-chemical topography of the frog; we could
perceive in it nothing of the frog.
If we could rely on our awareness of the data forming a
topography for attending to their joint meaning, the topography
would become transparent, in the same sense as a text is
transparent when we read and understand it. But since this is not
possible, it can only block our view by its meaningless body -
even as a text does, when we concentrate our attention on its
physical details.
When one reaches the conclusion that an assumption
widely taken for granted during a long time is patently false, one
asks oneself, how such an error could have arisen and been
perpetuated. The answer in this case is not far to seek. The
Laplacean conception of universal knowledge, as well as its
modern equivalents, are models of a completely formalized, or
mathematical, representation of the universe. And ever since the
middle of the eighteenth century, science has inflexibly set itself
the ideal of casting all knowledge into mathematical form.
Descriptive sciences were to be regarded as imperfect, immature
branches of knowledge, that would sometime be replaced by
definitive mathematical formulations.
But this ideal is logically absurd. Imagine a set of
mathematical formulas that would answer any questions that we
might ask about matters of experience. The object of such
experience must be other than the mathematical formulas which
are to explain it and hence these formulas are meaningless unless
they bear on non-mathematical experiences. In other words, we
can use our formulas only after we have made sense of the world
to the point of asking questions about it and have established the
bearing of
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the formulas on the experience that they are to explain.
Mathematical reasoning about experience must include, beside
the antecedent non-mathematical finding and shaping of
experience, the equally non-mathematical relating of mathematics
to such experience and the eventual, also non-mathematical,
understanding of experience elucidated by mathematical theory.
It must also include ourselves, carrying out and committing
ourselves to these non-mathematical acts of knowing. Hence a
mathematical theory of the universe claiming to include its own
bearing on experience would be self contradictory in the same
sense as the conception of a tool would be if the tool were
described as including its own user and the things to which it was
to be applied.
<strong>Knowing</strong> is a process in two stages, the subsidiary and
the focal, and these two can be defined only within the tacit act,
which relies on the first for attending to the second. But again,
why should this fact have been overlooked and a false ideal of
science been perpetuated for centuries? Because the moment we
admit that all knowing is rooted in an act of personal judgment,
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