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The hot version of this authoritative creation to the philosophy of know-how comprises fresh advancements within the topic, whereas protecting the variety and intensity of its collection of seminal contributions and its much-admired editorial commentary.Remains the main accomplished anthology at the philosophy of expertise availableIncludes editors' insightful part introductions and demanding summaries for every selectionRevised and up to date to mirror the most recent advancements within the fieldCombines tricky to discover seminal essays with a really apt collection of modern materialExamines the connection among expertise and the knowledge of the character of technological know-how that underlies expertise reports

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Extra resources for Philosophy of Technology: The Technological Condition: An Anthology (Blackwell Philosophy Anthologies)

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See Republic 511d–e. The reference is to Republic 511d–e, but there the first section is called understanding (noe ̄sis) rather than ­ know­ledge (episte m ̄ e )̄ . However, since we’ve just been told that thought (dianoia) is not a kind of knowledge, understanding and knowing have in effect become identified. It is harder to explain why knowledge and thought are now referred to jointly as noe ̄sis. But presumably it is because that whole section of the line is earlier referred to as the intelligible (noe ̄ton).

Besides the one we’ve discussed, there is also its counterpart. What’s that? It’s likely that, as the eyes fasten on astronomical motions, so the ears fasten on harmonic ones, and that the sciences of astronomy and harmonics are closely akin. This is what the Pythagoreans9 say, Glaucon, and we agree, don’t we? 15 We do. Therefore, since the subject is so huge, shouldn’t we ask them what they have to say about harmonic motions and whether there is anything else besides them, all the while keeping our own goal squarely in view?

The bee, and any other race of animals that may be like it; and those which besides memory have this sense of hearing can be taught. The animals other than man live by appearances and memories, and have but little of connected experience; but the human race lives also by art and reasonings. Now from memory experience is produced in men; for the several memories of the same thing produce finally the capacity for a single experience. And experience seems pretty much like science and art (techne)̄ , but really ­science and art come to men through experience; for “experience made art”, as Polus says,1 “but inexperience luck”.

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