Could a person ever transcend what it is like to be in the world as a human being? Could we ever know what it is like to be other creatures? Questions about the overcoming of a human perspective are not uncommon in the history of philosophy. In the last century, those very interrogatives were notably raised by American philosopher Thomas Nagel in the context of philosophy of mind. In his 1974 essay What is it Like to Be a Bat?, Nagel offered reflections on human subjectivity and its constraints. Nagel's insights were elaborated before the social diffusion of computers and could not anticipate the cultural impact of technological artefacts capable of materializing interactive simulated worlds as well as disclosing virtual alternatives to the "self." In this sense, this article proposes an understanding of computers as epistemological and ontological instruments. The embracing of a phenomenological standpoint entails that philosophical issues are engaged and understood from a fundamentally practical perspective. In terms of philosophical praxis, or "applied philosophy," I explored the relationship between human phenomenologies and digital mediation through the design and the development of experimental video games. For instance, I have conceptualized the first-person actionadventure video game Haerfest (Technically Finished 2009) as a digital re-formulation of the questions posed in Nagel's famous essay. Experiencing a bat's perceptual equipment in Haerfest practically corroborates Nagel's conclusions: there is no way for humans to map, reproduce, or even experience the consciousness of an actual bat. Although unverifiable in its correspondence to that of bats, Haerfest still grants access to experiences and perceptions that, albeit still inescapably within the boundaries of human kinds of phenomenologies, were inaccessible to humans prior to the advent of computers. Phenomenological alterations and virtual experiences disclosed by interactive digital media cannot take place without a shift in human kinds of ontologies, a shift which this study recognizes as the fundamental ground for the development of a new humanism (I deem it necessary to specify that I am not utilizing the term "humanism" in its common connotation, that is to say the one that emerged from the encounter between the Roman civilization and the late Hellenistic culture. According to this conventional acceptation, humanism indicates the realization of the human essence through "scholarship and training in good conduct" (Heidegger 1998, p. 244). However, Heidegger observed that this understanding of humanismdoes not truly cater to the original essence of human beings, but rather "is determined with regard to an already established interpretation of nature, history, world, and [...] beings as a whole." (Heidegger 1998, p. 245) The German thinker found this way of embracing humanism reductive: a byproduct of Western metaphysics. As Heidegger himself specified in his 1949 essay Letter on Humanism, his opposition to the traditional acceptation of the term humanism does not advocate for the "inhuman" or a return to the "barbaric" but stems instead from the belief that the humanism can only be properly understood and restored in culture as more original way of meditating and caring for humanity and understanding its relationship with Being.). Additionally, this study explicitly proposes and exemplifies the use of interactive digital technology as a medium for testing, developing and disseminating philosophical notions, problems and hypotheses in ways which are alternative to the traditional textual one. Presented as virtual experiences, philosophical concepts can be accessed without the filter of subjective imagination. In a persistent, interactive, simulated environment, I claim that the crafting and the mediation of thought takes a novel, projective (In Martin Heidegger's 1927 Being and Time, the term "projectivity" indicates the way a Being opens to the world in terms of its possibilities of being (Heidegger 1962, pp. 184-185, BT 145). Inspired by Heidegger's and VilemFlusser's work in the field of philosophy of technology as well as Helmuth Plessner's anthropological position presented in his 1928 book Die Stufen des Organischen und der Mensch. Einleitung in die philosophische Anthropologie, this study understands the concept of projectivity as the innate openness of human beings to construct themselves and their world by means of technical artefacts. In this sense, this study proposes a fundamental understanding of technology as the materialization of mankind's tendency to overcome its physical, perceptual and communicative limitations.) dimension which I propose to call "augmented ontology."
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Metaphors are at the basis of our understanding of reality. Using the theory of metaphor developed by Lakoff and Johnson (1980, 1999) this paper analyses common metaphors used in the intellectual capital and knowledge management literatures. An analysis of key works by Davenport & Prusak (2000), Nonaka & Takeuchi (1995), and Stewart (1991) suggests that at least 95 percent of all statements about either knowledge or intellectual capital are based on metaphors. The paper analyses the two metaphors that form the basis for the concept of intellectual capital: ‘Knowledge as a Resource’ and ‘Knowledge as Capital’, both of which derive their foundations from the industrial age. The paper goes into some of the implications of these findings for the theory and practice of intellectual capital. Common metaphors used in conceptualising abstract phenomena in traditional management practices unconsciously reinforce the established social order. The paper concludes by asking whether we need new metaphors to better understand the mechanisms of the knowledge economy, hence allowing us to potentially change some of the more negative structural features of contemporary society.
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Conceptual metaphors play a vital role in our ability to think in abstract terms like knowledge. Metaphors structure and give meaning to the concept of knowledge. They hide and highlight certain characteristics. The choice of metaphor when reasoning about knowledge is therefore of vital importance for knowledge management (KM). This paper explores the possibility of introducing new knowledge metaphors to the field of KM. Based on a ‘wish list’ of characteristics of knowledge they want to highlight, the authors choose to explore the Knowledge as a Journey metaphor as a new metaphor for knowledge. This results in new insights regarding knowledge sharing, acquisition, retention, and innovation.
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Conceptual metaphors play a vital role in our ability to think in abstract terms like knowledge. Metaphors structure and give meaning to the concept of knowledge. They hide and highlight certain characteristics. The choice of metaphor when reasoning about knowledge is therefore of vital importance for knowledge management (KM). This paper explores the possibility of introducing new knowledge metaphors to the field of KM. Based on a ‘wish list’ of characteristics of knowledge they want to highlight, the authors choose to explore the Knowledge as a Journey metaphor as a new metaphor for knowledge. This results in new insights regarding knowledge sharing, acquisition, retention, and innovation.
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An agreed definition of metaphor does not appear to exist, with theorists and researchers agreeing only to a more general type of description of metaphor (Cameron, 1999). These general descriptions build on the derivation of the word metaphor from the Greek word meta, meaning above or over, and phorein, meaning to carry or bear from one place to another. Metaphor is, therefore, described as carrying meaning from one domain to another (Kopp, 1995)
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We all use metaphors of knowledge in knowledge management. What are the effects of this use for our knowledge management practice? And, basically, how do metaphors work?
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The purpose of this paper is to perform a metaphorical analysis of knowledge as energy. This paper is based on a theoretical research concerning the nature, perception, basic laws and challenges brought up by these fundamental concepts of knowledge and energy. The metaphorical analysis of knowledge and intellectual capital has been initiated by Daniel Andriessen and his findings have been presented in several seminal works (Andriessen, 2006; 2008; Andriessen and Boom, 2007). In his work, Andriessen concluded we need to find new metaphors for knowledge. In our theoretical research we shall consider the knowledge as energy metaphor, with energy as the source domain, and knowledge as the target domain, and we are interested in identifying the metaphorical semantic kernel and the limitations of this analysis. The semantic kernel contains: (1) the concept of field as a nonuniform and nonlinear distribution of knowledge; (2) dynamics of potential and kinetic forms of manifestations; (3) dynamics of work and heat, and (4) entropy and syntropy process characteristics. Limitations of this analysis come from the conservation laws of energy transformation which cannot be applied to the knowledge domain.
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Knowledge management (KM) is difficult to pin down. It means different things in different organisations. The deliberate use of metaphors has been used to communicate what KM is about. This metaphorical communication can be even more enriched using visual as well as language mechanisms: ”a picture paints a thousand words” suggests we can capture more resonances of a complex subject like KM through visuals than through a description alone. In addition, visuals are perceived to transcend the limitations of language, which can be an obstacle to communication. Yet, no method currently exists that we can use to identify KM metaphors used in visuals. This paper describes our search for a method to analyse metaphors used in visuals about knowledge management. Our objective was threefold: 1) identifying new metaphors for KM in visuals that can enrich KM theorizing, 2) developing a way to identify which visuals are the most powerful in communicating KM theory, and 3) improving the use of visuals as a way of assessing students studying KM. We found that analysing metaphors used in KM visuals is possible using a method that focuses on the dominant metaphors in a visual.
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In this paper we turn to the field of innovation management and the use of metaphors to address the question: what kind of alternative metaphors and narratives have some open-innovation organizations introduced highlighting and fostering knowledge-intensive organizational change? First we draw a comparative overview of characteristics of knowledge flows in general, that are specific for open innovation strategies, and that organizations want to highlight. Then we describe the use of metaphors by Philips, Pfizer, Chevron and RABO on their way towards open innovation strategies. Methodologically, the interpretation of the described metaphors will be based on a metaphor theory derived from the works of Joseph Campbell, Mircea Eliade, Carl Gustav Jung and Eugen Drewermann. Our analysis concludes by providing guidelines for necessary future research about the aptness of innovation metaphors for idea generation and knowledge creation.
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Recently several attempts were undertaken to unite the field of metaphor studies, trying to reconcile the conceptual/cognition and linguistic/discourse approaches to metaphor (Hampe, 2017b). The dynamic view of metaphor espoused by amongst others Gibbs (2017a) as a way to unify the field of metaphor studies is said to converge on findings and theoretical predictions found in cognition and discourse approaches. The author argues this focus on dynamical models to explain the multi-scale socio-cognitive aspects of metaphor as an emergent phenomenon is not robust enough. Complexity and dynamical systems are merely a modelling technique to deploy theory for empirical testing of hypotheses; a dynamic view of metaphor needs a coherent background theory to base its dynamic modelling of metaphor in action on (Chemero, 2009). I argue that it can be successfully based on the ecological-enactive framework available within the modern paradigm of 4E cognitive science. This framework makes possible explanation of both 'lower' cognition and 'higher' cognition emerging in the interaction of an organism with its environment. In addition, I sketch how recent theoretical insights from ecological-enactivism (Baggs and Chemero, 2018) concerning Gibson's notion of environment apply to the attempted unification of the field of metaphor studies. I close by suggesting how an understanding of metaphor as an ecological affordance of the socio-cultural environment can provide a rich basis for empirical hypotheses within a dynamical science of metaphor.
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