Personal Knowledge: Towards a Post-Critical Philosophy

Personal Knowledge: Towards a Post-Critical Philosophy

Personal Knowledge: Towards a Post-Critical Philosophy

Personal Knowledge: Towards a Post-Critical Philosophy


Polanyi, originally a chemist and chemical physicist is now widely acclaimed for his epistemology, which opposes the prevailing positivist approaches. His discussion of tacit knowledge has been influential in many fields.


This is primarily an enquiry into the nature and justification of scientific knowledge. But my reconsideration of scientific knowledge leads on to a wide range of questions outside science. I start by rejecting the ideal of scientific detachment. In the exact sciences, this false ideal is perhaps harmless, for it is in fact disregarded there by scientists. But we shall see that it exercises a destructive influence in biology, psychology and sociology, and falsifies our whole outlook far beyond the domain of science. I want to establish an alternative ideal of knowledge, quite generally.

Hence the wide scope of this book and hence also the coining of the new term I have used for my title: Personal Knowledge. The two words may seem to contradict each other: for true knowledge is deemed impersonal, universally established, objective. But the seeming contradiction is resolved by modifying the conception of knowing.

I have used the findings of Gestalt psychology as my first clues to this conceptual reform. Scientists have run away from the philosophic implications of gestalt; I want to countenance them uncompromisingly. I regard knowing as an active comprehension of the things known, an action that requires skill. Skilful knowing and doing is performed by subordinating a set of particulars, as clues or tools, to the shaping of a skilful achievement, whether practical or theoretical. We may then be said to become Subsidiarily aware’ of these particulars within our ‘focal awareness’ of the coherent entity that we achieve. Clues and tools are things used as such and not observed in themselves. They are made to function as extensions of our bodily equipment and this involves a certain change of our own being. Acts of comprehension are to this extent irreversible, and also non-critical. For we cannot possess any fixed framework within which the re-shaping of our hitherto fixed framework could be critically tested.

Such is the personal participation of the knower in all acts of understanding. But this does not make our understanding subjective. Comprehension is neither an arbitrary act nor a passive experience, but a responsible act claiming universal validity. Such knowing is indeed objective in the sense of establishing contact with a hidden reality; a . . .

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