Difference between revisions of "Walk:Viabilitaet"

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(Created page with "{{#subobject:TitleStation |stationId=1 |stationType=title |walkTitle=Viabilität |subTitle=Wenn Ideen überleben, weil sie passen }} {{#subobject:ExplanationStation |stationI...")
 
 
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|explanationText=Ernst von Glasersfeld und der radikale Konstruktivismus behaupten, dass uns die Realität, die Wahrheit oder die Welt als solche nicht zugänglich sind.  
 
|explanationText=Ernst von Glasersfeld und der radikale Konstruktivismus behaupten, dass uns die Realität, die Wahrheit oder die Welt als solche nicht zugänglich sind.  
 
Das stellt unsere Einstellung zu richtigen und falschen Aussagen in Frage. Denn wenn ich nicht weiß, was wahr ist, wie kann ich dann eine richtige Antwort oder eine richtige Lösung finden?  
 
Das stellt unsere Einstellung zu richtigen und falschen Aussagen in Frage. Denn wenn ich nicht weiß, was wahr ist, wie kann ich dann eine richtige Antwort oder eine richtige Lösung finden?  
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Um dieses Problem zu lösen, hat sich Ernst von Glasersfeld ein Konzept aus der Biologie ausgeborgt:  
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Um dieses Problem zu lösen, hat sich Ernst von Glasersfeld ein Konzept aus der Biologie ausgeborgt:
 
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|stationConclusion=Immer wieder weist Glasersfeld darauf hin, dass Darwin nicht meinte, dass der fitteste, also stäkste, ausdauernste etc. Kandidat überlebte, sondern derjenige, der am besten in seine Umgebung passt. Das gilt seiner Meinung nach nicht nur in der Biologie, auch eine Idee, die zu einem Problem passt ist eine fitte Lösung.  
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|stationConclusion=Immer wieder weist Glasersfeld darauf hin, dass Darwin nicht meinte, dass der fitteste, also stäkste, ausdauernste etc. Kandidat überlebte, sondern derjenige, der am besten in seine Umgebung passt. Das gilt seiner Meinung nach nicht nur in der Biologie, auch eine Idee, die zu einem Problem passt ist eine fitte Lösung.
 
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|stationId=4
 
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|stationHeader=Was funktioniert hängt von der Situation ab
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|stationHeader=Manchmal kommt die Läsung vor dem Problem
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|stationText=The phrase “that which works” must be interpreted somewhat differently, depending on the realm in which it is used. In the cognitive realm, something will be said to “work” when it does what is expected of it in the context of attaining a goal. This is a delicate and often debated point. Given the longstanding objection, both in psychology and biology, against the notions of goal or purpose, we want to be very explicit about it. In the realm of phylogeny, to “work” means no more than to be viable, to manage to survive and to procreate, and the repetition of that which works is built into the conceptual system that constitutes the theory of evolution. What does not work, or is not viable, is necessarily eliminated. Because survival and the perpetuation of the genome are the central mechanisms of the theory, biologists need not, and indeed must not, attribute any goal or purpose to the process of evolution which the theory purports to describe.[10]
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|stationText=Let me cite one example that is particularly well-documented and well-known: the Japanese macaque Imo on Koshima Islet that started washing her sweet potatoes (Kawai, 1965). Within 10 years the entire population, with the exception of a few old males who were too conservative, practiced potato washing. There was no time for a mutation or some other genetic accident to increase or decrease anyone’s viability. Nor, indeed, is there any evidence that potato washing has increased anyone’s genetic fitness. But as the new activity quickly created exceptional familiarity with water, it led to yet another novel behavior: swimming. Since all this has taken place in a country where earthquakes and tectonic disasters are not at all impossible, it might be tempting to conjecture that if Koshima Islet should one day sink into the sea, the swimming skill might yet become the crucial feature that allows these macaques to reach a safe shore while the macaques in other sinking regions perish. Subsequent generations of sociobiologists could then use the swimming macaques as a textbook example for “evolutionary explanation.” But such a scenario in which swimming might become an important asset toward the survival of macaques or macaque genes has not yet happened. Yet the washing of food and swimming have become part of the behavioral repertoire of a macaque population without the benefit of an evolutionary explanation.
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|stationDocumentSourceTitle=Source: Knowledge as Environmental Fit
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|stationDocumentSourceTitle=Source: Adaptation and Viability
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|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/Knowledge_as_Environmental_Fit
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|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/Adaptation_and_Viability
 
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|stationImageURL=https://cdn.pixabay.com/photo/2018/12/30/23/59/animal-3904236_1280.jpg
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|stationConclusion=Wenn also nun die Insel untergehen sollte, haben die Japanmakaken eine viable Lösung für das Problem: Sie können schwimmen.
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Aber auch wir passen unser Wissen an unsere Umgebung an.
 
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|stationId=5
 
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|stationHeader=Wenn Wissen überlebt
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|stationText=What I suggest now, is that the relationship between our knowledge and “reality” is similar to the relationship between organisms and their environment.[4] In other words, we construct ideas, hypotheses, theories, and models, and as long they survive, which is to say, as long as our experience can be successfully fitted into them, they are viable. (In Piagetian terms we might say that our constructs are viable as long as our experience can be assimilated to them.) This, of course, immediately raises the question as to what “survival” and “viability” mean in the cognitive domain. Briefly stated, concepts, theories, and cognitive structures in general, are viable and survive as long hey serve the purposes to which they are put, as long as they more or less reliably get us what we want. “Getting us what we want,” however, means different things in different realms of experience. In the realm of everyday experience, for instance, Newton’s physics serves our purposes well and is perfectly viable. Most of us simply do not enter the realms of experience where the methods and predictions based on Newton’s concepts break down. This is not so for the ideal scientist (e.g., as portrayed by Popper, 1934/1965 and 1962/1968) who is perennially searching for concepts and theories that “get by” the constraints encountered in all realms of experience and who is, therefore, more concerned with the possible “falsification” of his concepts and hypotheses than with their practical success as means in the pursuit of certain limited ends. This leads to the somewhat peculiar situation that Newton’s ideas are quite “true” for the man in the street, the mechanic, and the working engineer, whereas hey are “false” for a relatively small group of specialized scientists. What must be stressed, however, is that none of this can change the epistemological status of the ideas, concepts, theories, or models that we consider as constituting our “knowledge.”
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|stationDocumentSourceTitle=Source: The Concepts of Adaptation and Viability in a Radical Constructivist Theory of Knowledge
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|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/The_Concepts_of_Adaptation_and_Viability_in_a_Radical_Constructivist_Theory_of_Knowledge
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|stationVideoURL=
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|stationImageURL=https://cdn.pixabay.com/photo/2017/07/06/06/12/rubik-2477165_960_720.jpg
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|stationConclusion=Aber nicht nur unsere Theorien und Konzepte müssen immer wieder überprüft werden, sondern auch Bedeutungen von Wörtern werden täglich neu evaluiert. Denn nicht immer verstehen alle Beteiligten dasselbe unter einem Wort.
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|stationHeader=Und dann ist es doch falsch?
 
|stationText=Compatibility does not imply identity, it merely implies viability in the given circumstances. That is why, after having used a word in a particular way for fifty or more years, we may discover that it is not quite the way others are using it – it is just that the circumstances in which we have so far used the word happened to be such that they did not bring out any differences.
 
|stationText=Compatibility does not imply identity, it merely implies viability in the given circumstances. That is why, after having used a word in a particular way for fifty or more years, we may discover that it is not quite the way others are using it – it is just that the circumstances in which we have so far used the word happened to be such that they did not bring out any differences.
 
|stationDocumentSourceTitle=Source: Why I Consider Myself a Cybernetician  
 
|stationDocumentSourceTitle=Source: Why I Consider Myself a Cybernetician  
 
|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/Why_I_Consider_Myself_a_Cybernetician
 
|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/Why_I_Consider_Myself_a_Cybernetician
 
|stationVideoURL=
 
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|stationImageURL=https://cdn.pixabay.com/photo/2017/06/09/05/22/confused-2385799_960_720.jpg
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|stationConclusion=
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|stationConclusion=Das bedeutet aber nicht, dass wir das Wort immer falsch verstanden und falsch verwendet haben. Bis zu diesem Moment hat es ja "funktioniert" und wir haben die Kommunikationssituationen, in denen wir es gebraucht haben bewältigen können. Unser Verständnis des Wortes war also viabel und muss, um weiterhin viabel zu sein angepasst werden.
 
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|stationHeader=Viabilität als neuer Blickwinkel
 
|stationText=It was, indeed, radical to break away from the traditional way of thinking according to which all human knowledge ought or can approach a more or less “true” representation of an independently existing, or ontological reality. In place of this notion of representation, radical constructivism introduces a new, more tangible relationship between knowledge and reality, which I have called a relationship of “viability.” Simply put, the notion of viability means that an action, operation, conceptual structure, or even a theory, is considered “viable” as long as it is useful in accomplishing a task or in achieving a goal that one has set for oneself. Thus, instead of claiming that knowledge is capable of representing a world outside of our experience, we would say, as did the pragmatists, that knowledge is a tool within the realm of experience.
 
|stationText=It was, indeed, radical to break away from the traditional way of thinking according to which all human knowledge ought or can approach a more or less “true” representation of an independently existing, or ontological reality. In place of this notion of representation, radical constructivism introduces a new, more tangible relationship between knowledge and reality, which I have called a relationship of “viability.” Simply put, the notion of viability means that an action, operation, conceptual structure, or even a theory, is considered “viable” as long as it is useful in accomplishing a task or in achieving a goal that one has set for oneself. Thus, instead of claiming that knowledge is capable of representing a world outside of our experience, we would say, as did the pragmatists, that knowledge is a tool within the realm of experience.
 
|stationDocumentSourceTitle=Source: Why Constructivism Must be Radical  
 
|stationDocumentSourceTitle=Source: Why Constructivism Must be Radical  
 
|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/Why_Constructivism_Must_be_Radical
 
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|stationVideoURL=
 
|stationVideoURL=
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|stationImageURL=
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|stationImageURL=https://cdn.pixabay.com/photo/2015/07/28/20/55/tools-864983_960_720.jpg
 
|stationConclusion=
 
|stationConclusion=
 
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|stationId=8
 
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|stationHeader=
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|stationText=What I suggest now, is that the relationship between our knowledge and “reality” is similar to the relationship between organisms and their environment.[4] In other words, we construct ideas, hypotheses, theories, and models, and as long they survive, which is to say, as long as our experience can be successfully fitted into them, they are viable. (In Piagetian terms we might say that our constructs are viable as long as our experience can be assimilated to them.) This, of course, immediately raises the question as to what “survival” and “viability” mean in the cognitive domain. Briefly stated, concepts, theories, and cognitive structures in general, are viable and survive as long hey serve the purposes to which they are put, as long as they more or less reliably get us what we want. “Getting us what we want,” however, means different things in different realms of experience. In the realm of everyday experience, for instance, Newton’s physics serves our purposes well and is perfectly viable. Most of us simply do not enter the realms of experience where the methods and predictions based on Newton’s concepts break down. This is not so for the ideal scientist (e.g., as portrayed by Popper, 1934/1965 and 1962/1968) who is perennially searching for concepts and theories that “get by” the constraints encountered in all realms of experience and who is, therefore, more concerned with the possible “falsification” of his concepts and hypotheses than with their practical success as means in the pursuit of certain limited ends. This leads to the somewhat peculiar situation that Newton’s ideas are quite “true” for the man in the street, the mechanic, and the working engineer, whereas hey are “false” for a relatively small group of specialized scientists. What must be stressed, however, is that none of this can change the epistemological status of the ideas, concepts, theories, or models that we consider as constituting our “knowledge.”
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|stationText=This viability is, in principle, the same notion as in the case of the lock and the key.
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|stationDocumentSourceTitle=Source: The Concepts of Adaptation and Viability in a Radical Constructivist Theory of Knowledge  
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|stationDocumentSourceTitle=Source: Knowledge as Environmental Fit
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|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/The_Concepts_of_Adaptation_and_Viability_in_a_Radical_Constructivist_Theory_of_Knowledge
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|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/Knowledge_as_Environmental_Fit
 
|stationVideoURL=
 
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|stationImageURL=https://media1.giphy.com/media/Q5Nku1DnhpWTu/giphy.gif?cid=ecf05e47daccdf406b6ae52cc160e1f0ac897f6c019db986&rid=giphy.gif
 
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|stationConclusion=
 
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|stationHeader=Viabilität verändert unser Verhältnis zur Realität
 
|stationText=If we accept this concept of viability, it becomes clear that it would be absurd to maintain that our knowledge is in any sense a replica or picture of reality.
 
|stationText=If we accept this concept of viability, it becomes clear that it would be absurd to maintain that our knowledge is in any sense a replica or picture of reality.
 
|stationDocumentSourceTitle=Source: The Concepts of Adaptation and Viability in a Radical Constructivist Theory of Knowledge  
 
|stationDocumentSourceTitle=Source: The Concepts of Adaptation and Viability in a Radical Constructivist Theory of Knowledge  
 
|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/The_Concepts_of_Adaptation_and_Viability_in_a_Radical_Constructivist_Theory_of_Knowledge
 
|stationDocumentSourceURL=http://dbis-digivis.uibk.ac.at/mediawiki/index.php/The_Concepts_of_Adaptation_and_Viability_in_a_Radical_Constructivist_Theory_of_Knowledge
 
|stationVideoURL=
 
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|stationImageURL=https://cdn.pixabay.com/photo/2020/01/23/17/35/monkey-4788328_960_720.jpg
 
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conclusionText=Viabilität ist ein ganz wesentlicher Aspekt im Radikalen Konstruktivismus. Er geht nicht davon aus, dass wir eine richtige Lösung oder die Wirklichkeit suchen müssen, um ein Problem aus der Welt zu schaffen. Es können vielmehr verschiedenste Lösungen viabel sein, um eine Situation zu bewältigen. Diese müssen sich an die Umstände - an die Wirklichkeit - anpassen. Wir müssen diese Realität aber nicht erkennen, um einen viablen Weg zu finden.
 
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[[Category:Walks]]
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<!--[[Category:Walks]]-->

Latest revision as of 09:01, 5 June 2020












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