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Kuhn: conocimiento tácito e intuición — Transcript · YTtoTranscript

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Kuhn: conocimiento tácito e intuición

Heterocronías Feminismos y Epistemologías del Sur · 2,695 words · 13 min read · EN

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Below is the complete, readable transcript of Kuhn: conocimiento tácito e intuición by Heterocronías Feminismos y Epistemologías del Sur on YouTube. Read the full text, copy any part you need, or generate a transcript for any video with our free tool.

Good evening. This video is about the text from Cool, the second one that appears in the structure of scientific revolutions, but unlike another video where we already covered this same text, here we are going to focus on the topic of sensation and we are going to start with a quote from Kun himself that we will be analyzing

throughout this video. He says that he suspects that mere provincialism makes us assume that the path from stimuli to sensation is the same for members of all groups. So what does he mean by provincialism? Isn't it when one believes that what, how are we

going to say it, is the same in my neighborhood as in my province ... If members of two different groups have different sensations when receiving the same stimuli, it implies that they live in different worlds. This is Kun's idea, which has caused so much controversy and has been truly novel. We're going to try to understand

sensation from precisely this idea. The question we should ask ourselves is why members of a group—no matter what group it is, it could be a culture, it could be a community of specialists, for example, the community of physicists, the community of psychologists, the community of psychoanalysts—see the same things. The answer that will come up is that they

see the same things because they learn to see the same things in response to the same stimuli. And here's Kun's novelty: we learn to see. So how does this learning to see happen? Well, examples of situations that our teachers, our parents, our predecessors learned to see as similar. So we learn to see based on what our predecessors have seen. Let's

make a little comparison between Khan and Kun. What had we seen in Khan and Khar? We had seen that We had the data from the senses; the data from the senses is precisely sensation. If that sensation is the effect of an affection that objects produce, and that would be the matter of the phenomenon, that

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matter of the phenomenon is the same for all individuals. This is the data from the senses, and this data from the senses is data before consciousness, and that is sensation. It's not true that they are never given in their pure form, because they are always invested with the forms of space and time that we had seen, like anything

we perceived, which was always organized, structured through space and time, and that even we, in space, are things that are given to us, as in space, in order to understand them, to be able to offer an image. I don't know, for example, in religion, isn't it true that we have heaven above and

hell below? If we are specialized in the spiritual, the emotional, when I am in a good mood, when I am well, I am upwards; if I am depressed, I am downwards. If in politics we had seen right to left, in the same psychology, the internal to the external, the idea of progress is a specialized spatial idea.

If I go forward, I am progressing, like you are, and I am going backwards, like you are in the race, and backwards, that is to say, I am not As I progress, I'm going backwards. This gives a graphic and precisely spatial notion. So why? Because we need to specialize in order to understand, right? So you're going back

to the sensation. We made a video about space and time. Now we're not going to deal with that, but let's return to the idea of sensation, of data from consciousness. Besides the fact that this is precisely the matter of the phenomenon, which is the same for all individuals—that is, it's assuming that all individuals have the same

sensations in response to the same stimuli— then comes this invested data, right? And this is where Kumba introduces a new element that changes everything. He says that this data is sensation. This data, the sensation, is the data. If it's a response to a stimulus, this data in consciousness is a response to a stimulus, and it's the

sensation. Up to this point, we can say it's the same as Carlos, right? But what's new is that Kumba says this data can be learned. Yes, that is, that this data can be modified. That is, in response to the same stimuli, I can modify my sensation, just as I can learn to distinguish shapes and

colors. That is, distinguishing colors is a sensation, it's a The fact is that, in response to a stimulus, I can learn to distinguish colors that I couldn't distinguish before. That is, through training, through learning, I can learn to distinguish colors or shapes that I couldn't distinguish before. So, this is the novel aspect: I know that

sensation can be learned, that it's not something fixed and mechanical. I can modify it through training, through learning. That is, it can be learned, and if it is learned, then that sensation, that piece of information we have in our consciousness in response to a stimulus, will be different for individuals from different groups. On the

other hand, individuals who belong to the same group will have the same sensations, they will see the same things because they share education, language, experience, culture, and all that they share is precisely what will allow them to see the same thing in response to the same stimuli. That is when it comes down to

living in different worlds. What does the term " world" mean? The world that Kun refers to is not the world of stimuli, but rather a world of data. It is a world that is constituted from sensations, and since sensations are different, the worlds are... different, yes, now then, this world is constituted by these data, not these data in

consciousness, those data are those given in experience, and in experience, on the other hand, the stimulus is something else, that is, it clearly distinguishes the stimulus from the sensation. To the stimulus, we will access, in these days, the theories, well, so here we have the new element, isn't it? In the same sensation, can, part

of the sensation as the matter of the phenomenon, and it is the same for all individuals, and to say, no, that sensation can be learned. I can learn to distinguish colors, I can learn to distinguish shapes, to distinguish sounds, for example. Well, then, returning to this idea, two people who are in the same place and looking in the

same direction receive similar stimuli, but they don't see the stimuli. We don't perceive stimuli; what we have are sensations, and those sensations can be different. So, the stimulus that is received then gives a response to that stimulus, which is precisely the data before consciousness, which is the sensation. That data is precisely the response to the stimulus.

So, look here, if we return to this idea with can, can, part precisely of these data, which is the matter of the phenomenon, and That matter of the phenomenon will always be invested by the forms of space and time for Can, and neither, but Kun, there are no pure data, yes, because there are no

pure data, because that sensation will always be organized, structured with the form of space-time. Well, going back to that, then we have the stimulus and the data. The data, the sensation, is the response to the stimulus, and we had said that precisely what is novel in Kurt is that this data can be learned.

So, after learning, the same stimulus will produce a different piece of data, and that is what is novel. So, precisely, living in a different world means that its members have different data before consciousness. So why? Because the world, as we had said, is not a world of, but precisely a world of sensations.

Well, and how is it that this learning occurs? No, how is it that we learn to distinguish forms that we did not distinguish before? We learn to distinguish colors that we did not distinguish before? Well, we learn precisely so that the key to education is the exemplars. That is to say, we do

not learn by theories, we do not learn by rules, but we learn by exemplars. So, all the past experience of the community is incorporated precisely in the neural networks. And that's precisely what transforms stimuli into sensations. So, in that journey between stimuli and sensations, the content of the sensation is formed. This content is transmitted through education and

must have been effective for survival. We'll see an example. It's subject to change, either through new education or the discovery of incompatibility with the environment and knowledge. If it's in that journey of the stimulus, the sensation is tacit knowledge. Let's see an example. If, for instance, I've never seen a cell through a

microscope, if I've never had that experience, but suppose I'm going to have it for the first time, what am I going to see? A smudge that I won't be able to distinguish at all. That's what appears so clear in textbooks. When I try to identify it in the experience of seeing it under the microscope, I'm

going to see a smudge and I'm not going to understand what I 'm seeing. I'm not going to be able to transfer that schema to the experience of seeing under the microscope. So, it will be necessary for someone, a teacher, for example, to tell me, "Look at this smudge here, this shape here, this is

the nucleus, this is the membrane, this..." So, it's going to show, then I'm going to learn to see. Maybe the first time I won't distinguish it, but then I'll keep training until, after they put a slide on the microscope, I can see it perfectly and distinguish all its parts and see it clearly. But

I learned to see, that is, I did it through education. This learning to see is linked to survival. Let's leave aside, for example, the case of science, but if I'm in a jungle, for example, I have to learn precisely to distinguish shapes, to distinguish which ones, to see which shapes will inform me of some danger, for

example. And in survival within science itself, because if I don't learn to distinguish what I see under the microscope, most likely I won't pass the subject. Or I know there's also a way of surviving to stay within that community. Well, that content of sensations is subject to change. Before, I saw spots, and now I see an organized patch where

I can see a shape that is different from another, and thus I'll be able to identify a membrane, I'll be able to identify a nucleus, etc. So I think the change here was... Education, yes, but it can also be that I discover and need this information to be able to distinguish sounds, for example, of

animals that are dangerous or animals that are about to attack. I must learn precisely to survive. That is, it has to do with the environment I am in, and also a teacher will tell me, "Look, this is the membrane, this is..." but it's not knowledge through rules, yes, but rather there is tacit knowledge. It comes from

seeing what he is doing, what he is telling me. I am elaborating and learning, I am having my own experience, and precisely the data is incorporated tacitly. The content of the sensation is incorporated tacitly. What do we see when we look? If we don't see electrons, what we see are vapor bubbles, and it is through theory that we

relate those bubbles to electrons. We don't see electrical currents; what we see is the needle of a galvanometer, and it is through theory that we learn to interpret that needle as an electrical current. We don't see the unconscious, but what we see is a Freudian slip. That Freudian slip, through theory, we learn to

interpret as an action of the unconscious. We don't see these theoretical terms in the case of science; rather, we learn through theories to interpret the sensations we have. So, to see the needle of a galvanometer move, I have to be educated to be able to say, "Well, the electric current that's there." So, to

understand that this is how the electric current acts, I have to be educated in that understanding. I have to be trained for it. Yes, so sometimes we talk about "seeing" metaphorically, and we say, " We see electrons, we see electric currents, we see the temperature." Yes, but we do n't actually see it

metaphorically because a theory has acted upon it. [Music] And what fundamentally matters here is that this perception is different from the interpretation that will come later, and that this way of seeing is something I will incorporate through learning, through training. We've seen that the examples are the successful solution of problems. The student learns to see a whole

variety of situations as similar. So, even when faced with a new situation, like a scientist who is in the same... Gestalt that other members of a group of specialists share, that is, in the same way of seeing, yes, that is, how we inhabit this way of seeing, not inhabiting a world, becoming native has to do

with this, with seeing a gestal, inhabiting a way of seeing, a way of perceiving, and that way of perceiving is inhabited through education, through training, so a way of seeing is assimilated, precisely that way that has been sanctioned by the group, so to finish here what I wanted to highlight is this idea of discipline

because the matrix is precisely a disciplinary matrix and this discipline, what does it refer to here by discipline, it is not a specialty, psychology, physics and within physics a part of physics, within psychology psychoanalysts for example, so what we say is that the members of a community who share a disciplinary matrix learn to see things in the

same way, that is to say that the disciplines, disciplines, and I say disciplines in the sense that we used from Foucault, that is, because we are disciplined to see in a certain way, so this learning to see is not through rules, it is through training and The way we acquire that way of seeing is

tacit, it's tacit knowledge. If learning to see depends on rules, one could have options; one could say, "Well, I don't want to see that way," one could disobey the rule or apply it incorrectly. But the rules actually come after perception. Once perception has occurred, I can say, "Ah, well, here I saw this because of this and

this." But before perception, there are no rules. If the rules... I mean, the way of perceiving I've incorporated tacitly. Yes, so that's why it's not so easy when we want to translate between knowledge linked to one disciplinary matrix and another, that is, between one community and another. It's not so simple precisely because of this tacit element,

which is at the very root of sensations. Because it is sensations that are learned; it is sensations that we have incorporated through learning, and we have incorporated them believing that they are the natural way. We believe that what we perceive are precisely the stimuli. If we believe that, we confuse them. Yes, we are so

disciplined that we confuse perceptions. Sensations are related to stimuli, and then Kun says, well, that's falling into a kind of provincialism because in reality we don't see stimuli; what we have are sensations, which are responses to stimuli, and those responses are learned. We learned to see in a certain way through education, through

our theories, through what we've been taught. And well, this is the main idea that I want us to take away from this text by CVM for this unit. Good night, see you in future videos.