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Esther L. Meek [9]Esther Lightcap Meek [2]
  1. Learning to See.Esther L. Meek - 2005 - Tradition and Discovery 32 (2):38-50.
    My own ongoing reflection on the Polanyian understanding of knowing leads me to recommend that we help people acknowledge and reaccredit authority as a key feature of all human knowing. This recommendation I support in this essay by showing the following. First, I argue that reliance on authority is unavoidable. The Polanyian model, along with the complementary insights of a few others, and reflection on human experience, together show that human knowledge is what it is only by virtue of its (...)
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  2. Cultivating Connected Knowing in the Classroom.Esther L. Meek - 2007 - Tradition and Discovery 34 (1):40-48.
    After briefly summarizing Blythe Clinchy’s account of connected knowing as a knowing procedure distinguishable from separate knowing and subjectivism, I draw comparisons between it and certainfeaturesof Polanyi’s epistemology. Connected knowing and Polanyi’s indwelling have much in common. Polanyian destructive analysis comparesfavorably with separate knowing, and they concur in the detrimental restriction of knowledge to that procedure. Neither indwelling nor connected knowing should be gender-specific, though their de facto gender-specificity may be challenged along with all the other false dichotomies which are (...)
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  3. Longing to Know and the Complexities of Knowing God.Esther L. Meek - 2004 - Tradition and Discovery 31 (3):29-43.
    This response to papers on my 2003 book, Longing to Know, presented at the Polanyi Society’s November 2004 meetings, addresses two primary concerns about the book’s argument: first, that the book’s argument depends on an inappropriately unquestioned commitment to the authority of Scripture that falls short of the adjustment required by modern higher critical biblical scholarship; and second, that the book’s argument implies a religious exclusivism that overlooks the fact that the model of knowing it defends suits competing religious positions (...)
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  4.  3
    A little manual for knowing.Esther Lightcap Meek - 2014 - Eugene, Oregon: Cascade Books.
    In refreshing challenge to the common presumption that knowing involves amassing information, this book offers an eight-step approach that begins with love and pledge and ends with communion and shalom. Everyday adventures of knowing turn on a moment of insight that transforms and connects knower and known. No matter the field--science or art, business or theology, counseling or athletics--this little manual offers a how-to for knowing ventures. It offers concrete guidance to individuals or teams, students or professionals, along with plenty (...)
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  5.  58
    David J. Kettle, Western Culture in Gospel Context: Towards the Conversion of the West: Theological Bearings for Mission and Spirituality.Esther L. Meek - 2012 - Tradition and Discovery 39 (1):74-76.
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  6.  24
    Michael Polanyi and Alvin Plantinga.Esther L. Meek - 2012 - Philosophia Christi 14 (1):57-77.
    This essay introduces Michael Polanyi’s work through contrasting his innovative epistemology of subsidiary-focal integration with key distinctives of Christian analytic philosopher Alvin Plantinga. Polanyi’s contrasting proposals helpfully bring to light shaping assumptions of the analytic tradition, contributing creatively to a larger common agenda. Polanyi disputes the unexamined assumption that the simplest epistemic experience is a focally apprehended “find-myself-believing” that is explicitly and propositionally expressed. I also contrast the two regarding infallibilism, foundationalism, externalism, justification, epistemic duty, creative antirealism, and ways of (...)
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  7.  81
    Recalled to Life.Esther L. Meek - 1999 - Tradition and Discovery 26 (3):72-83.
    A reengagement of my 1983 dissertation, this essay describes and amplifies the commitment to realism presupposed by Michael Polanyi’s alternative model of knowing, recommending its value for thought and life. The idea of contact with reality replaces an unworkable traditional notion of correspondence. Truth bears indeterminately on reality and thus its assessment is ultimately unspecifiable. We assess successful contact by our anticipation of the discovery’s indeterminate future manifestations (IFM Effect, the reality criterion) as well as the radicality of the integrative (...)
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