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"Epistemology tout court is a philosophical inquiry into the nature of knowledge (as a product) and knowing (as a process that produces knowledge). One of the epistemologist's goals is to separate the epistemic wheat from the doxastic chaff, knowledge from mere beliefs; another is to describe the very nature of knowledge: its features, conditions, sources, justification and limits. Folk epistemology, by contrast, refers to our ordinary, commonsensical, everyday, naïve and intuitive conceptions of knowledge. As Kitchener puts it, folk epistemology consists of "our 'untutored' views about the nature of knowledge" (R. F. Kitchener 2002, p. 89). Research on folk epistemology falls into two broad, sometimes overlapping, paradigms. One concerns what we might call epistemic theories and the other epistemic intuitions. Research on the former seeks to elucidate how people think, reason and represent knowledge (a field often referred to as "personal epistemology") (Hofer and Pintrich 2002). Subjects are asked to explicate their beliefs about knowledge, its source or its justification. By contrast, research on the latter seeks to probe folk intuitions in particular cases. Instead of being asked about their beliefs as to what knowledge is in general, subjects are asked to decide whether a character in a scenario knows or merely believes something (Nagel 2007). In this paper, we argue that research on folk epistemology must take place within the broader context of research on normative social cognition. By this, we mean that folk epistemology must be conceived as a phenomenon that is produced by the cognitive machinery that underlies the more general capacities to understand intentional norm following, as well as to follow norms of action and reasoning in the context of everyday social interactions. Section 1 presents the two main research paradigms on folk epistemology, the first focused on epistemic intuitions and the second on epistemic theories. Section 2 s

The rhizome metaphor, which represents a critical leap in coping with the loss of a canon against which to compare, judge, and value knowledge, may be particularly apt as a model for disciplines on the bleeding edge where the canon is fluid and knowledge is a moving target.

The paper highlights the importance of ontological assumptions to the management of knowledge and the development of knowledge management systems. It juxtaposes the ontology of "being" based on the work of Heidegger , and the ontology of "becoming" based on Deleuze and Guattari' s discussion of rhizomatic activity. The relevance of these ideas to knowledge management, information systems, and organisational activities in general is illustrated and a tentative framework based on rhizomatics is developed and discussed.

This thesis explores the process of learning theoretically through a rhizomatic process applied to collaborative learning. A rhizome constantly changes, is flexible and spontaneous. The destination of the path is the process of networking. The Rhizomatic Theory provides a model to develop a learning space that constructs a collaborative knowledge-based community. Therefore the qualities of the Rhizomatic spaces become the root force supporting the collaborative prototypical learning spaces that offer direction towards creating a networked globalized student ecology.

Although the loss of certainty in the age of postmodernism is questioning knowledge production in general, the emerging discourse of lifelong learning demands a different theory of adult learning in particular. This article aims to offer a conceptual tool for describing learning in adulthood in terms of postmodern and lifelong learning conditions. It approaches the problem from the images of learning and learner that adult education scholarship has produced and identifies that adult learning theory attempts to signify foundational certainty by using binary-trapped adjectives. The author argues that insofar as we continue with the adjective-plus-learning theory, we cannot escape binary thought. The author proposes a new concept, rhizoactivity, to navigate multiplicity of learning in a postmodern world. Anticipated benefits of employing rhizoactivity in understanding learning are discussed in terms of postmodern and lifelong learning conditions.

In the pre-in­dus­trial age, no­mads were peo­ple that moved with their liveli­hood (usu­ally an­i­mal herd­ing) in­stead of set­tling at a sin­gle lo­ca­tion. In­dus­tri­al­iza­tion forced the set­tle­ment of many no­madic peo­ples… …but, some­thing new is emerg­ing in the 21st cen­tury: Know­mads. A know­mad is what I term a no­madic knowl­edge worker -that is, a cre­ative, imag­i­na­tive, and in­no­v­a­tive per­son who can work with al­most any­body, any­time, and any­where. In­dus­trial so­ci­ety is giv­ing way to knowl­edge and in­no­va­tion work.