[MD] "knowing that" versus "knowing how"

[Jan-Anders]

Hi Adrie and Marsha

This is an example of how something can have good quality in content but 
still the presentation is messed up by the form of it.

http://www.facebook.com/video/video.php?v=493477069259

An iPad would probably give it a higher quality as the total quality is 
composed by both the content and how it is presented.

JA

moq_discuss-request at lists.moqtalk.org skrev 2010-12-25 21.04:
> We are having the first Belgium covering white christmas since 1964,
> i was 5 yrs old then.
> And now its snowing and freezing for 22 days without stopping, what a
> traffic
> jam.
> I don't celebrate it , but nice to see it, the country covered in white.
> Adrie
>
> 2010/12/25 MarshaV<valkyr at att.net>
>
>> >
>> >  http://ccbs.ntu.edu.tw/FULLTEXT/JR-MISC/101801.htm
>> >
>> >
>> >
>> >  Greetings,
>> >
>> >  This is a very interesting article addressing both the Daoist point-of-view
>> >  (represented by Zhuangzi) and the Buddhist point-of-view (represented by
>> >  Nagarjuna) on the subject of truth versus no-truth.  Here is a few
>> >  paragraphs:
>> >
>> >      "To realize that there are no things is not to float in a porridge where
>> >  each spoonful is indistinguishable from the next; it is to store away in the
>> >  Gate of Heaven which remains no-thing even as all things arise from it and
>> >  transform into each other... If we replace "things" in the previous sentence
>> >  with "words", what would that imply about language?
>> >
>> >      According to Graham, grasping the Dao is a matter not of "knowing that"
>> >  but of "knowing how," as shown by the many craftsmen Zhuangzi is fond of
>> >  citing. This distinction is not as useful as one would hope, but it is
>> >  useful to consider: what would "knowing how" with words be like? It is no
>> >  coincidence that Zhuangzi himself provides one of the greatest examples, and
>> >  not only for Chinese literature. Clearly there is a special art to this as
>> >  well, which is not completely indifferent to logic and reasoning as we have
>> >  come to understand them in the West, yet which is not to be completely
>> >  identified with them. One of the delights of the Zhuangzi for Western
>> >  readers is the way its polyvocal text disrupts our distinction between form
>> >  and content, rhetoric and logic -- a bifurcation which may be not "natural"
>> >  but an unfortunate legacy of the Western intellectual tradition."
>> >
>> >
>> >
>> >  Marsha