柏拉图的“学习即回忆”与分析性默会知识  

Plato's "learning is recollection" and Tacit Knowledge

作　　者：芮夕捷[1] 

机构地区：[1]长安大学经济与管理学院,陕西西安710064

出　　处：《宝鸡文理学院学报（社会科学版）》2015年第6期130-133,共4页Journal of Baoji University of Arts and Sciences：Social Science Edition

摘　　要：在《斐多篇》中柏拉图基于人们拥有"相等"的概念对"学习即回忆"进行了论证,但论证错误地将逻辑在先混淆成了时间在先。在《美诺篇》中柏拉图试图利用苏格拉底与美诺的僮奴的对话实验证明"学习即回忆",然而实验所涉及的知识属分析性默会知识,它的获得过程本质上在于发现蕴涵于认知主体相关显式知识中但又不曾为其所意识的默会知识,并将其转变为显式知识。僮奴实验虽未能证明"学习即回忆",但其中所涉及的分析性默会知识向显式知识的转变过程对当代组织知识创造研究具有借鉴意义。分析性默会知识具有较为复杂的结构,实现分析性默会知识向显式知识的转变,即组织知识创造的一种重要方式,需要认知主体坚持不懈的努力。In Phaedo, Plato tried to prove the proposition ＂learning is recollection＂ based on hu- man perception of ＂equality＂, but the process of reasoning is invalid because of his＇misunderstanding of logic priority as time priority. In Meno, he attempted to illustrate the proposition through the dia- logues between Socrates and Meno＇s slave. However, the knowledge involved in the experiment is a kind of analytic tacit knowledge, and the process in getting it essentially lies in discovering the tacit knowledge that is implied in cognitive subjects＇related explicit knowledge but never appearing in his awareness, and converting it into explicit knowledge. The experiment with Meno＇little slave doesn＇t prove the proposition ＂learning is recollection＂, but the process in conversion of analytic tacit knowl- edge to explicit knowledge has great implications for today＇s creative studies of organizational knowl- edge. The tacit knowledge in analytic form has a complex structure. The realization of the conversion from analytic tacit knowledge to explicit knowledge is knowledge, and requires persistent efforts on the part an important way of creation of organizational of cognitive subjects.

关 键 词：学习 回忆 知识创造 分析命题 默会知识 

分 类 号：C93-02[经济管理—管理学]