The mind of global human society. A new approach to investigating the future

In this essay, I present a new approach, called “ideometry,” which may lead to a new way of integrating knowledge and investigating the future of scientific conceptions. Conceptions are examined in themselves, independently of the reality they are supposedly describing. This is done formally by means of a new concept, “alterity.” A consequence of this formal consideration is a possible “super‐mind” of global human society, a very large and complex, growing system, analogous to a child's brain.     

Networking In Organizations: Developing A Social Practice Perspective For Innovation And Knowledge Sharing In Emerging Work Contexts

This article focuses on the micro-level phenomena related to emergent ways of organizing. It explores how new ways of organizing might be enabled or inhibited through the networking activities and knowledge flows that organizational members engage in within a multinational business organization after the set-up of an innovative Internet business unit. The article considers innovation and networking as social practices mediated in this particular case study through knowledge-sharing activities. This perspective on innovation, networking, and knowledge leads to a conceptualization of organizations that stresses their inherent complexity and their interactive and co-evolving nature with their environments.     

INCOMPLETE KNOWLEDGE AND THE CHANCES OF A CONSTRUCTIVE MASTERING

In spite of incomplete knowledge we are permanently forced to act in complex real-life situations. First, a modern concept of information, the non-trivial transition from information to knowledge, patterns of missing knowledge, and the concept of perspective notions are studied. The main sections review some guidelines for action under incomplete information. A modern view of the concepts of holism and wholeness reveals that (in contrast to some critics) general system theory does not require any metaphysical assumption or previously accepted worldview. The concepts of holism and wholeness, as well as general system theory, are well-founded, even under strict criteria.     

Systems Thinking for Knowledge

The capacity to engage in systems thinking is often viewed as being a product of being able to understand complex systems due to one's facility in mastering systems theories, methods, and being able to adeptly reason. Relatively little attention is paid in the systems literature to the processes of learning from experience and creating knowledge as a direct consequence of individuals engaging systems thinking itself over time. In fact, the potential efficacy of systems thinking to improve performance normally seen as only contingent on a priori knowledge, rather than knowledge created via learning from experience. Such newly create knowledge often results from engaging in modeling efforts and systemic forms of inquiry. This article proposes a model for creating new knowledge by coupling systems modeling with a pragmatic approach to knowledge-creation. This approach is based on a foundation of the pragmatic concepts first proposed by the American philosopher/scientist Charles Sanders Peirce over a century ago. This model offers systems practitioners a framework to engage in knowledge-intensive systems thinking (KIST) for addressing complex problematic issues.     

An Evolutionary Approach to Revising Modernization Theory: An Introduction to the Credible Polity

The future global distribution of the political regimes of countries, just like that of their economic incomes, displays a surprising tendency for polarization into only two clubs of convergence at the extrema. This, in itself, is a persuasive reason to analyze afresh the logical validity of an endogenous theory for political and economic development inherent in modernization theory. I suggest how adopting a simple evolutionary game theoretic view on the subject allows an explanation for these parallel clubs of convergence in political regimes and economic income within the framework of existing research in democratization theory. I also suggest how instrumental action can be methodically introduced into such a setup using learning strategies adopted by political actors. These strategies, based on the first principles of political competition, are motivated by introducing the theoretical concept of a Credible Polity.     

差异化变革型领导对知识分享与团队创造力的影响:社会网络机制的解释

差异化变革型领导是团队领导领域的最新议题,现有的研究局限于探讨其社会心理方面的作用机制。本文从社会网络机制出发解释差异化变革型领导对团队知识分享及团队创造力的影响。基于65家企业的225个工作团队样本的结构方程模型分析表明,团队一致性变革型领导正向影响团队交流网络密度从而提高团队知识分享;个体差异性变革型领导正向影响团队成员交流网络密度差异性从而降低团队知识分享;团队知识分享正向影响团队创造力。本文的证据表明,在中国情境下,差异性团队领导行为不利于创造稠密的团队交流网络,以及团队知识分享,从而不利于提升团队创造力水平。     

LIBERTY,NECESSITY AND CHANCE: HOBBES'S GENERAL THEORY OF EVENTS

Locke characterizes sensitive knowledge as knowledge of the existence of external objects present to the senses, and in terms of an ‘assurance’ that falls short of the certainty of intuition and demonstration. But it is unclear how this fits with his general definition of knowledge, as the perception of the agreement or disagreement of ideas, and it is unclear how that assurance can amount to knowledge, rather than amounting to mere probability (which he contrasts with knowledge). Some contend that Locke does not regard sensitive knowledge as genuine knowledge, but only honourifically calls it knowledge. In contrast, I argue that Locke holds that sensitive knowledge is knowledge, though he takes the conditions for it to be very different from the conditions for intuitive and demonstrative knowledge. It is not the assurance alone which Locke thinks qualifies sensitive knowledge as such: it is also the fact that the assurance arises from the actual employment of the senses upon external objects, and the fact that the senses do not generally deceive us, which he thinks qualifies sensitive knowledge as genuine knowledge. That there is a (tacit) form of externalism in Locke's account of sensitive knowledge is the main thesis of this paper.     

Richard Popkin – A Personal Memoir

This article is an introduction to an ancient Egyptian text called The Tale of the Eloquent Peasant and an argument that it ought to be seen as a classic of political philosophy. After contextualizing the tale as part of a tradition of moral and political philosophy in ancient Egypt, I explore the methods by which the text defines the proper roles of political authority and contrast its approach to justifying political authority with the argument from the state of nature so common in modern Western political philosophy. I claim that the tale's argument from dysfunction anticipates the move in contemporary Western political philosophy towards privileging non-ideal over ideal theory. I discuss challenges in translating the key term in the tale – ma'at – in light of the fact that it can be taken to mean ‘justice’ and/or ‘truth’. Finally, I discuss how the irony at the heart of its narrative can lead us to interpret the tale as having either conservative or revolutionary implications for the political system it depicts.     

The Order of Pascal's Politics

This essay rejects two common views of Pascal: (a) that he holds only temporal and contingent standards of justice to be available to human beings and (b) that he is indifferent to all but eternal standards of justice. Against these reductive misunderstandings, I provide a detailed reconstruction of Pascal's political thought, drawn from the Pensées and other texts. I show that Pascal develops an account of two distinct and hierarchized orders of justice: a temporal order and an eternal order. Pascal recognizes the integrity of the temporal order of justice, as expressed in local, particular custom and the historical development of positive law and, at the same time, holds that the axiological and ontological condition of this temporal order is an eternal order, a horizon beyond history which serves to ground it. Pascal's politics, rather than a tragic pessimism or a passion for the absolute, is simply a limited specification of his moral and metaphysical realism.     

The Susceptibility of Intuitive Knowledge to Akrasia in Spinoza's Ethical Thought

Spinoza unequivocally states in the Ethics that intuitive knowledge is more powerful than reason. Nonetheless, it is not clear what exactly this greater power promises in the face of the passions. Does this mean that intuitive knowledge is not liable to akrasia? Ronald Sandler offers what, to my knowledge, is the only explicit answer to this question in recent Spinoza scholarship. According to Sandler, intuitive knowledge, unlike reason, is not susceptible to akrasia. This is because, intuitive knowledge enables the knower to greater power over the passions due to its immediacy, its foundation and because it engenders the boundlessly powerful intellectual love of God. In this paper, I consider to what extent (if at all) intuitive knowledge is liable to akrasia by exploring whether Sandler's claim can justifiably be attributed to Spinoza. I argue that, given our modal status, it is not plausible to claim that akrasia would never apply to intuitive knowledge. Since intuitive ideas are the ideas of a finite mind actually existing as a part of Nature, even the intellectual love of God accompanying these ideas cannot provide a boundless power guaranteeing that the power of these ideas will not be overridden by passionate ideas.