The epistemology which sees intra-specific and intra-group heterogenization, symbiotization, interactive pattern-generating and change as basic principles. Mindscapes: The Epistemology of Magoroh Maruyama [Michael Caley] on *FREE* shipping on qualifying offers. Mindscapes presents seminal. Mindscapes: The Epistemology of Magoroh Maruyama Use of Individual Differences in Multicultural Management by Magoroh Maruyama ().
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He has authored more than publications in a wide range of subjects including psychiatry, psychology, sociology, anthropology, philosophy, cybernetics, architectural design, urban planning, social change, business management, and neuroscience.
In all the fields in which Professor Maruyama has worked, his central interest magorkh been in the heterogeneity of individual perceptual, cognitive, cogitative and epistemological patterns.
A specific example for a is the following: When his article article “The second cybernetics” American Scientist was published readers immediately understood its quantitative side, i. However, the more important qualitative side, i. Before its publication in American Scientist, the manuscript was rejected by ten other journals because this qualitative side was not understood by the journal editors.
After its publication, it was cited in more than publicationsaccording to Citation Maglroh but in most cases, the readers still did not even notice the qualitative side. Professor Maruyama realized that this must be due to epistemological rather than intellectual limitations of the readers because the “sub-understanders” included eminent scholars.
Magoroh Maruyama – Wikipedia
In the s, the differences between Sweden and Denmark in terms of epistemological environment was as follows: In the Danish culture, the mail purpose of daily conversation was maintainance of familiar atmosphere and affect relations. For example, a group of friends often sat together in the same coffee shop, eating the same pastry week after week, telling the same or similar gossip. Subtle variations were considered interesting.
For example, everyone in the group knew that Mr. X tied his left shoe first, then his right shoe.
One day he reversed the sequence. This became big news.
Less subtle informations was avoided because it might disturb the familiar atmosphere. It was impolite to explain things, because such an act assumed that someone was ignorant.
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It was also impolite to ask questions on anything beyond immediate personal concern, because the respondent might not know the answer. It was often considered aggressive to introduce new ideas. One preferred to repeat the same old jokes. Discussion of politics or maruyma was taboo, except in marginal enclaves.
Maruyama, Magoroh [WorldCat Identities]
Safe topics of intellectual conversation were art, literature and music, on which you could disagree without embarrassment, because people were expected to have different tastes.
In contrast, in Sweden the purpose of daily conversation was transmission of new magorroh or frank expression of feelings. One preferred to remain silent unless one had an important message, while in Denmark one had to keep talking. The two countries had almost opposite epistemological environments and Professor Maruama magoroj that some individual crossed the border to find their epistemological match, which proved the heterogeneity and transculturality of individual epistemological types a.