Interactional expertise
Interactional expertise is part of a more complex classification of expertise developed by Harry Collins and Robert Evans. In this initial formulation interactional expertise was part of a threefold classification of substantive expertise that also included ‘no expertise’ and ‘contributory expertise’, by which they meant the expertise needed to contribute fully to all aspects of a domain of activity.
Classification
The distinction between these three different types of expertise can be illustrated by imagining the experience of a social science researcher approaching a topic for the first time. It is easy to see that, whether the research project is to be about plumbing or physics, most researchers will start from a position of ‘no expertise’ in that area. As the research project proceeds and the social interactions between the researcher and the plumbers or physicists continue, the social researcher will become increasingly knowledgeable about that topic. For example, they will find that they can talk more interestingly about plumbing or physics and ask more pertinent questions about how it works. Eventually, the researcher may even get to the point where they can answer questions about plumbing or physics as though they were a plumber or physicist even though they can’t do plumbing or physics. It is this kind of expertise that Collins and Evans call interactional expertise.The important thing to note about interactional expertise is that the only thing the social researcher can’t do that a practicing plumber or physicist can do is the practical work of actually installing central heating or conducting experiments. It is this difference – the difference between being able to talk like a plumber/physicist and actually do plumbing/physics – that is the difference between interactional expertise and contributory expertise. Of course, plumbers and physicists who can talk fluently about their work will have both kinds of expertise.
In identifying this separate and distinctive kind of linguistic expertise, the idea of interactional expertise makes a clear break with other theories of expertise, particularly those developed in science and [technology studies], which tend to see expertise as a social status granted by others rather than a property of the individual. As discussed in more detail below, the idea of interactional expertise also differs from more traditional phenomenological theories of expertise, in which the embodied expertise of the contributory expert is well-recognised but the distinctively linguistic expertise of the interactional expert appears to have been overlooked. In this context, it must be emphasised that interactional expertise is a tacit knowledge-laden ability and thus similar in kind to the more embodied contributory expertise. This means that, like contributory expertise, interactional expertise cannot be acquired from books alone and it cannot be encoded in computerised expert systems. It is a specialised natural language and, as such; it can only be acquired by linguistic interaction with experts. The difference between interactional and contributory expertise is that, in the case of interactional expertise, the tacit knowledge pertains to the language of the domain but not its practice. In the case of contributory expertise, tacit knowledge relating to both the language and practice must be acquired.
Significance
The concept of interactional expertise- provides a new way of engaging with traditional problems in the philosophy of knowledge
- appears to be implicated in a wide range of social activities, ranging from some styles of management in large organisations to high level specialist journalism to the peer review that is at the centre of science.
Interactional expertise and philosophy
In standard philosophy of knowledge the key distinction is between knowledge that is embodied and knowledge that is formally and explicitly articulated. In this dichotomous formulation, knowledge exists either as codified rules and facts or as some intangible property of the body that performs the task. This distinction forms the basis of the key debate about artificial intelligence research in which Hubert Dreyfus, starting from Heidegger argued that because computers don’t have bodies they can’t do what humans do and will not, therefore, succeed in becoming intelligent, no matter how sophisticated and detailed the knowledge base and rules with which they are programmed.In 1990, Harry Collins developed an alternative critique of AI which, although similar to Dreyfus’s in that it suggested fundamental limits to what AI could achieve, grounded this explanation in an understanding of socialisation rather than embodiment. Collins’s argument was that because computers are asocial objects that cannot be socialised into the life of a community, then they cannot be intelligent. In this sense, Collins is taking the alternative to the 'thinking machine' first proposed by Alan Turing in 1950 in which so-called intelligence in a machine is defined as the ability to hold a conversation. In the Turing test, the conversation is conducted via keyboards and the challenge for the AI community is to produce a computer that can give answers that are indistinguishable from those produced by a real human. Given that such interactions are by their very nature open-ended and context-dependent Collins argues that only a fully socialised intelligence will be able to respond appropriately to any of the new and potentially unknown sentences directed to it.
Although the argument was not made in these terms at the time, the concept of interactional expertise is important here. In the original critique of AI research, Collins distinguished between behaviour-specific action and natural action. In a later work with Martin Kusch, this same distinction was re-cast as the distinction as mimeomorphic action and polymorphic action.
The link between these arguments, the embodiment debate and the idea of interactional expertise is the importance of natural language. If interactional expertise exists then it suggests that people who cannot perform a particular task or skill – and who therefore cannot have the embodied expertise associated with it – can still talk about that skill as if they did possess the embodied skills. Interactional expertise thus raises a key question about the “amount” of embodiment that is needed for expertise to be transferred. For proponents of the embodiment thesis, quite a lot of embodiment is needed as the expertise resides in the relative position, movement and feel of the body. From the perspective of interactional expertise much less embodiment is needed and, taken to its logical minimum, perhaps only the ability to hear and speak are needed.