In exploring his concept of interactional expertise in the context of managers of big science projects, Collins identifies the development and deployment tacit knowledge as central, but acknowledges that sociologically, he cannot probe the concept further in developmental or pedagogical directions. In using the term tacit knowledge, Collins relies on the concept as articulated by Michael Polanyi. In coining the term, Polanyi acknowledges his reliance on Heidegger’s concept of being-in-the-world. This paper explores how Polanyi, and so Collins, fails to adequately (...) ground the idea of the tacit in Heidegger’s hermeneutic phenomenology. In so doing, it employs a rereading of Being and Time to phenomenologically resituate the tacit. This resituating of the tacit allows us to go further than Collins in providing developmental and pedagogical approaches to the tacit in the context of the kind of interactional expertise that may be employed to enhance the effectiveness of collaborative, multi-and interdisciplinary teams like those found in team science and in professional settings like healthcare management. As illustrative, the paper provides an example of this resituated understanding of the tacit in the author’s work teaching in a multidisciplinary healthcare management program. (shrink)

A well-worn trope used by phenomenologists is that things that remain invisible or unnoticed in the course of our everyday being in the world reveal themselves in instances of breakdown. This paper borrows this trope to explicate one instance of breakdown, that of traumatic spinal cord injury (TSCI). We use the phenomenology of Heidegger, especially his formulation of ecstatic temporality presented in Being and Time, to illuminate the temporal issues surrounding this radical rupture in Dasein’s being in the world through (...) data collected from field observations of inpatient rehabilitation, interviews with persons with TSCI, and with their rehabilitation providers. Specifically, we explore the breakdown in temporality (the rupture on thrown projection) that occurs in persons who experience TSCI across three interconnected existential dimensions – understanding, attunement (mood), and falling. We conclude by discussing the value this approach to human temporality might have for both social scientists interested in human temporality and to practitioners interested in research related to the rehabilitation process. (shrink)