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INTRODUCTION
This book is about HOW to think, not WHAT to think. Let me clarify that. This book does not deal directly with the issues or concerns you will encounter and deal with during your education, on the job, or in your life. But no matter what you are doing, you ability to deal effectively with your issues or concerns will depend on how you approach them. Let me give an example. If at any point you have an issue or concern about what you or anyone else has learned and/or knows, what that is about is what is called epistemology, “theories of learning and knowing.” The implication of your issue or concern is the question “How does anyone learn or know anything?”
There are three generic forms of epistemology: (1) empiricism (observe the facts); (2) rationalism (think things through); and (3) constructivism (formulate new ideas). We all do all three to some extent – but most people emphasize one of the three, and de- emphasize the other two. Those habits of emphasis and de-emphasis only lead to partial and inadequate learning and knowing. After reading this book however, such partiality is no longer necessary. Herein the three epistemologies are explained and illustrated. By the use of the three epistemologies you gain cross-training in the concepts needed to deal with the complexities of the world you experience. Henceforth every epistemological issue or concern will involve the recognition of, and need to blend all three forms of learning and knowing. With this wider perspective, you are at an epistemological advantage. You can understand learning and knowing issues and concerns in a comprehensive sense. Epistemologically you will have become an effective thinker.
In a similar way this book will provide you with an outlook on your other beliefs and values, as well as a deeper understanding of the processes of asking questions, and drawing conclusions. For instance, most people's concept of "Reality" (ontology) is also focused on only one of the alternatives (either materialism, or idealism, or behaviourism). Once you cross-train yourself to use all three versions of ontology, you are then also at an ontological advantage, with a comprehensive perspective on reality.
It's the same for all the other concepts that are displayed on the Human Knowledge MindMap. But for this to work, you have to keep the concepts in mind (or the diagram in front of you) whenever you do knowledge work. If you were a high-level knowledge worker, you would be doing a lot of this intuitively already, but probably not explicitly. However, to be really competent in knowledge work you must not only be able to use the techniques, but be a reflective practitioner.
Everything I have said above can be reduced to one theme: Ideas without context are like people without responsibility – you just can’t trust them. Ideas have a history, implications, and consequences, all of which should be borne in mind when you encounter them or use them. Otherwise you are simply sleep-walking through the knowledge society, going through the motions without ever being self-conscious about what you are doing. As a result your narrower perspective will cognitively disable you from working at the leading edge of creativity and productivity.
Benjamin Franklin’s Response to a Request for Advice
To Joseph Priestly London, September 19, 1772
In the affair of so much importance to you, wherein you ask my advice, I cannot for want to sufficient premises, advise you what to determine, but if you please I will tell you how. When those difficult cases occur, they are difficult chiefly because while we have them under consideration, all the reasons pro and con are not present to the mind at the same time; but sometimes one set present themselves, and at other times another, the first being out of sight. Hence the various purposes or inclinations that alternately prevail, and the uncertainty that perplexes us.
To get over this, my way is to divide half a sheet of paper on a line into columns; writing over the one Pro, and over the other Con. Then during three or four days consideration, I put down under the different heads short hints of the different motives, that at different time occur to me, for or against the measure. When I have thus got them all together in one view, endeavour to estimate their respective weights; and where I find two, one on each side, that seem equal, I strike them both out. If I find a reason pro equal to some two reasons con, I strike out the three. If I judge some two reasons con equal to some three reasons pro, I strike out the five; and thus proceeding I find at length where the balance lies; and if, after a day or two of further consideration nothing new that is of importance occurs on either side, I come to a determination accordingly. And, though the weight of reasons cannot be taken with the precision of algebraic quantities, yet, when each is thus considered, separately and comparatively, and the whole lies before me, I think I can judge better, and am less liable to make a rash step; and in fact I have found great advantage from this kind of equation, in what may be called moral or prudential algebra.
Wishing sincerely that you may determine for the best, I am ever, my dear friend, yours most affectionately,
Ben Franklin