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This paper aims to build around an abductive argument: the epistemological value of the Arts-derived knowledge is equivalent and may be supplementary to that of science, contributing to the literature on the epistemological mistrust between both systems of knowledge.

This essay proposes a conceptual model – a tool, in Kuhn’s terms – grounded on the sociology of knowledge (Berger and Luckmann, 1967; Schütz, 1951), to frame the apprehension of reality from a social perspective, and the philosophical pragmatism (Peirce, 2012), considering the fixation of beliefs as the seminal concept that leads to the legitimation of knowledge in society. The proposed conceptual model guides analysis on the epistemological value of the knowledge derived from the Arts and supports reflection on the commonalities between both finite provinces of meaning.

Reproducibility, doxastic grounding, community/membership, intersubjectivity and evidence are criteria identified as commonalities between the Arts and Science. Acceptance and legitimation across finite provinces of meaning emerge to produce minimally acceptable objectivity, made possible by the mutual validation of impressions.

The discussion on greater levels of aesthetic appreciation has been eclipsed by the authors’ intention to find specific epistemological properties of knowledge derived from the Arts.

As practitioners in applied social science, management researchers are supposed to have mastery over how to apply what they know. So, the findings suggest participation (becoming accepted, first of all) in communities of practice, learning from and contributing to distinct finite provinces of meaning. The role of organizations in the understanding of knowledge derived from the Arts and its application might be that of a protagonist, promoting creativity and innovation through openness to new perspectives on knowledge.

This essay rescues knowledge as not a justified true belief, but the result of fixed beliefs continuously and socially legitimated. This rescue escapes previous attempts that appeal to Gettier-type counterexamples. A conceptual model was proposed to frame knowledge from a philosophical and sociological perspective and represent a methodological contribution of this essay. The proposition of third-order interdisciplinarity, also represents a contribution, of conceptual nature.

Based on the reception of the principle of self-organization, the core of Heinz von Foerster's operational theories, I hypothesize how Heinz von Foerster's theory can be an orientation model for the epistemological problem of complexity. I have chosen this study to demonstrate complexity as an epistemological problem. This is because the question of how order arises - the core problem of complexity - is an epistemological question for which Heinz von Foerster developed an epistemology of self-organization. I do not present new research because HvF already had the complex organization of systems in mind. Rather, I build a critical approach to complexity on the research and work on operational epistemology in HvF.

This article aims to provide an orientation for a philosophical and epistemological understanding of complexity through a reading of Heinz von Foerster's operational theory. The article attempts to establish complexity as an epistemological phenomenon through the following method: (1) a conceptual description of the science of complexity based on the turn to thermodynamic time, (2) a genealogy of complexity going back to the systemic method, and (3) Heinz von Foerster's cybernetic approach to self-organization.

Based on the reception of the principle of self-organization, the core of Heinz von Foerster's operational theories, the conclusion is drawn that complexity as a description is based on language games.

The results present complexity not as an object of science, but as a description that stands for the understanding of complex description.

The hypothesis that complexity is a question of description or observation, i.e. of description for what language serves, has enormous social implications, in that the description of complexes and the recognition of their orders (patterns) cannot be left to algorithmic governmentality, but must be carried out by a social agency.

HvF's operational epistemology can serve as an epistemological model for critical complexity theory.

The purpose of this paper is to address the following questions: in what sense does experimentation as improvisation lead to methodological innovation? What are the implications of artistic experimentation as improvisation for education and learning?

The paper tracks the known concept within research of “experimentation” with a view to revealing how practice-led research in art works distinctively with experimentation. It proposes experimentation as improvisation drawing on a research project Sounding Drawing 2012 as an example. The paper situates art experimentation as improvisation in art (Cage, 1995) anthropology (Hallam and Ingold, 2007; Bateson, 1989) and the theoretical work of Arnheim (1986) on forms of cognition.

Arts research as improvisation is participatory, relational and performative retaining the research subject in its life context. The artist as researcher starts with open-ended critical questions for which there are no known methods or immediate answer. By setting up boundary conditions from the outset and understanding the situatedness and contingencies of those conditions, the artist as improviser seeks ways of not only avoiding chaos and the arbitrary but also being trapped by what is already known.

This approach is important within and beyond the arts because it consciously draws together different forms of cognition – intuition and relational knowledge and also sequential knowledge. It is also significant because it offers a different epistemology in which new knowledge emerges in the relationship between participants in the research taking form in co-creation. These qualities all position improvisation as a research paradigm and a counterpoint to positivism.

Prior research has shown the effectiveness of inquiry education in increasing content knowledge and motivation. Improving learners’ epistemologies is an additional component that should be examined when considering inquiry effectiveness. The basis for students’ participation in inquiry-based science education (IBSE) is to emulate the scientific process in classroom learning – and, by extension, to alter their scientific epistemologies. In this chapter, we discuss the challenges associated with the construction and assessment of IBSE. First, despite it being a common underlying theoretical framework of inquiry units, assessments of learning outcomes rarely reflect a consideration of students’ changing epistemologies. Second, we examine whether inquiry practices in the classroom are constructed to alter students’ epistemologies. We integrate preliminary research findings from a week-long, researcher-taught ecology inquiry unit with urban adolescents, reporting on posttest assessments of students’ thoughts on sources of knowledge, their ecology content knowledge, and their understanding of the nature of science. While we expected this unit to foster learner epistemology, our results did not confirm our expectations. In fact, students who participated in the inquiry unit were outperformed by a comparison group matched on age and ethnicity in several unexpected areas relevant to learner epistemology. This chapter explores explanations of unexpected findings and recommendations for the future assessment and practice of inquiry couched in challenges associated with current challenges to instructing and assessing learner epistemology.

Knowledge is often tapped in the process of strategy making. Yet this is rarely explored in the empirical research literature. However, to better understand strategy making in Chinese minds, a new epistemology of strategy is needed. This is the aim of this paper.

A unique approach is taken here, one that highlights the differences in Eastern and Western thinking but also draws upon recent empirical results to underlie the discussion.

As may be expected, evidence was found that the more business‐oriented a discipline, the more likely ideas from the discipline are being utilized in strategy making. Psychology, sociology and politics are far less relevant for strategy than the other disciplines. Even more intriguing insights are gained as to contextual influences on strategy‐making processes. In terms of economic sectors, the strategy‐making processes are richer in terms of the tapping of ideas than in services.

Clearly there is a need for an enriched study to develop a deeper epistemology of strategy. For a Chinese epistemology of strategy, this clearly has to include ancient works such as Art of War by Sun Tzu, the Tao Te Ching, historical novels (Romance of Three Kingdoms).

Clearly the process of strategy making and taking is a complex field of research. Yet this paper contributes by showing that often culture has a role to play besides contexts. Also that strategy in corporations is heavily driven by business‐related disciplines.

This is the first paper of its kind to integrate a discussion of roots to the sources of knowledge and its structures for strategy and reinforcing these arguments with empirical findings of how disciplinary roots of knowledge are tapped in corporate strategy.

In this chapter, we investigate the physiocratic claim that political economy is a new science and shows that it covers a sophisticated and nuanced range of discourses and practices. François Quesnay, the founder of physiocracy, displayed a complex and original conception of science based on the entanglement of abstract knowledge with skilled practices and the importance of rooting science in the realm of bodily sensations. We show how he applied consistently this conception to physics (medicine), political economy, and geometry. We conclude by comparing the epistemology of some of his main disciples, especially Butré and Du Pont de Nemours, to that of Quesnay.

This paper aims to focus on the construction of a third space within a high school. Specifically, the authors consider how youth of color engage the educational context of an 11th grade English language arts (ELA) class as a basis for (re)imagining their history, culture and themselves to construct counter-narratives away from framing their lived educational experiences as failures, deficient and depicted in “damage-centered” (Tuck, 2009) ways. The research engages the process and challenges of creating this type of space within a school setting, as well as examining the ways in which students envision these locations.

Critical ethnography centered the emphasis on youth engagement for social change, as well as the inquiry on how the classroom space was constructed, shared and navigated by the students and ourselves (Madison, 2005). In addition, the research design reflects critical ethnography through the use of prolonged participation in the field (nine and half months), a focus on culture (specifically school and classroom culture/climate) and a critical theory-based framework [hybridity, third space and youth participatory action research (YPAR)].

Three major themes emerged from the data that demonstrate how instructors and students collectively engaged in a third space through the YPAR project. These themes include developing an ethic of care with students and among instructors, cultivating an atmosphere of social justice awareness and the contrast of the classroom space with the wider-Hillside Vocational High School environment.

The study engages the use of YPAR within a high school class that became a unique space for students to learn and develop. The ELA class did not just reflect adding the first space and second space together or merging the two. Instead, it seemed to demonstrate the creation of a new type of space or the development of a third space. In this space, students could bring and bridge their out-of-school and in-school experiences to develop new knowledge and ways of seeing the world.

In this chapter, we explore our experiences of co-teaching an undergraduate elementary teacher education class titled, “Teaching Language Arts in FNMI (First Nations, Métis and Inuit) Contexts.” In our curriculum-making for the course, we drew on Narrative Inquiry as pedagogy, as well as on Indigenous storybooks, novels, and scholarship. We chose to work in these ways so that we might attempt to complicate and enrich both our experiences as teacher educators, and the possibilities of what it means to engage in Language Arts alongside Indigenous children, youth, and families in Kindergarten through Grade 12 classrooms. Thus, central to this chapter will be reflection on our efforts to co-create curriculum alongside of students – considered in their multiplicity also as pre-service teachers, mothers, fathers, brothers, sisters, daughters, sons, etc. – in ways that honored all of our knowing and experience. The relational practices inherent to Narrative Inquiry and Indigenous approaches to education, such as the creation and sharing of personal annals/timelines and narratives, along with small and large group conversations and talking circles are pedagogies we hoped would invite safe, reflective, and communal spaces for conversation. While certainly not a tension-free process, all of the pedagogical choices we made as teacher educators provide us the opportunity to attend to the relational and ontological commitments of Narrative Inquiry, to the students in their processes of becoming, to Indigenous worldviews, and to the responsibilities of the Alberta Language Arts curriculum.

Of the 105 historically Black colleges and universities (HBCUs), there are 6 that have instituted a campus women's center: three women's research and resource centers including Spelman College (SC) in Georgia, Bennett College (BC) in North Carolina, and Howard University (HU) in Washington, DC; and 3 women's centers including North Carolina Central University (NCCU) in Durham, Lincoln University (LU) in Pennsylvania, and Tennessee State University (TSU) in Nashville. Women's centers at HBCUs are a sphere of community, support, intellectual capital, and critical service for Black women in the United States. According to Ross (2003)The literature acknowledges that black women have had the heaviest burden to bear within the African American community. If we contemplate the history of African American women from the period of slavery, we can easily claim that they have endured the greatest suffering of any group of people in American history. African American women should be studied within the context of their silent suffering and courageous overcoming. (p. 2)