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Knowledge is defined by the Oxford English Dictionary as (i) expertise, and skills acquired by a person through experience or education; the theoretical or practical understanding of a subject; (ii) what is known in a particular field or in total; facts and information; or (iii) awareness or familiarity gained by experience of a fact or situation. Philosophical debates in general start with Plato's formulation of knowledge as "justified true belief." There is however no single agreed definition of knowledge presently, nor any prospect of one, and there remain numerous competing theories. Knowledge acquisition involves complex cognitive processes perception, learning, communication, association and reasoning. The term knowledge is also used to mean the confident understanding of a subject with the ability to use it for a specific purpose if appropriate. See knowledge management for additional details on that discipline. The definition of knowledge is a matter of on-going debate among philosophers in the field of epistemology. The classical definition, described but not ultimately endorsed by Plato [1], specifies that a statement must meet three criteria in order to be considered knowledge it must be justified, true, and believed. Some claim that these conditions are not sufficient, as Gettier case examples allegedly demonstrate. There are a number of alternatives proposed, including Robert Nozick's arguments for a requirement that knowledge 'tracks the truth' and Simon Blackburn's additional requirement that we do not want to say that those who meet any of these conditions 'through a defect, flaw, or failure' have knowledge. Richard Kirkham suggests that our definition of knowledge requires that the belief is self-evident to the believer.[2] In contrast to this approach, Wittgenstein observed, following Moore's paradox, that one can say "He believes it, but it isn't so", but not "He knows it, but it isn't so". [3] He goes on to argue that these do not correspond to distinct mental states, but rather to distinct ways of talking about conviction. What is different here is not the mental state of the speaker, but the activity in which they are engaged. For example, on this account, to know that the kettle is boiling is not to be in a particular state of mind, but to perform a particular task with the statement that the kettle is boiling. Wittgenstein sought to bypass the difficulty of definition by looking to the way "knowledge" is used in natural languages. He saw knowledge as a case of a family resemblance. Following this idea, "knowledge" has been reconstructed as a cluster concept that points out relevant features but that is not adequately captured by any definition.[4] While many would agree that one of the most universal and significant tools for the transfer of knowledge is writing (of many kinds), argument over the usefulness of the written word exists however, with some scholars skeptical of its impact on societies. In his collection of essays Technopoly Neil Postman demonstrates the argument against the use of writing through an excerpt from Plato's work Phaedrus (Postman, Neil (1992) Technopoly, Vintage, New York, pp 73). In this excerpt the scholar Socrates recounts the story of Thamus, the Egyptian king and Theuth the inventor of the written word. In this story, Theuth presents his new invention "writing" to King Thamus, telling Thamus that his new invention "will improve both the wisdom and memory of the Egyptians" (Postman, Neil (1992) Technopoly, Vintage, New York, pp 74). King Thamus is skeptical of this new invention and rejects it as a tool of recollection rather than retained knowledge. He argues that the written word will infect the Egyptian people with fake knowledge as they will be able to attain facts and stories from an external source and will no longer be forced to mentally retain large quantities of knowledge themselves (Postman, Neil (1992) Technopoly, Vintage, New York ,pp 74).
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