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In this work the distinguished physical chemist and philosopher, Michael Polanyi, demonstrates that the scientist's personal participation in his knowledge, in both its discovery and its validation,

In Personal Knowledge, the distinguished physical chemist and philosopher Michael Polanyi demonstrates that the scientist's personal participation in his knowledge, in both its discovery and its valid

《個人知識》是波蘭尼耗費十余年心血的著作，是一部綜合性的科學哲學和人文哲學巨著。書中，波蘭尼顛覆了傳統客觀主義科學觀，把“人”作為科學參與的主體，用一種新的思維方式，通過對人文社會科學與自然科學幾乎所有門類知識的考察，批判了客觀主義的知識觀，通過對知識的默會性、分立性與寄托性的強調，從而最終構建起了自己以“個人知識”為標識的認識論。波蘭尼認為，相對于傳統認識論所依托的可明確表述的邏輯理性，人的認知

The philosophy of Hans-Georg Gadamer interests a wide audience that spans the traditional distinction between European (continental) and Anglo-American (analytic) philosophy. Yet one of the most important and complex aspects of his work - his engagement with German Idealism - has received comparatively little attention. In this book, Kristin Gjesdal uses a close analysis and critical investigation of Gadamer's Truth and Method (1960) to show that his engagement with Kant, Hegel, and Schleiermacher is integral to his conception of hermeneutics. She argues that a failure to engage with this aspect of Gadamer's philosophy leads to a misunderstanding of the most pressing problem of post-Heideggerian hermeneutics: the tension between the commitment to the self-criticism of reason, on the one hand, and the turn towards the meaning-constituting authority of tradition, on the other. Her study provides an illuminating assessment of both the merits and the limitations of Gadamer's thought.

The philosophy of Hans-Georg Gadamer interests a wide audience that spans the traditional distinction between European (continental) and Anglo-American (analytic) philosophy. Yet one of the most important and complex aspects of his work - his engagement with German Idealism - has received comparatively little attention. In this book, Kristin Gjesdal uses a close analysis and critical investigation of Gadamer's Truth and Method (1960) to show that his engagement with Kant, Hegel, and Schleiermacher is integral to his conception of hermeneutics. She argues that a failure to engage with this aspect of Gadamer's philosophy leads to a misunderstanding of the most pressing problem of post-Heideggerian hermeneutics: the tension between the commitment to the self-criticism of reason, on the one hand, and the turn towards the meaning-constituting authority of tradition, on the other. Her study provides an illuminating assessment of both the merits and the limitations of Gadamer's thought.