Dreyfus's 1972 What Computers Can't Do directly names, quotes, and cites Michael Polanyi — alongside Heidegger and Merleau-Ponty — as a source for its embodied/tacit-skill argument
In Chapter 7 ("The Role of the Body in Intelligent Behavior") of What Computers Can't Do (1972), while arguing that skilled human tool-use cannot be reduced to a computer's rule-governed manipulation of objective spatial coordinates, Hubert Dreyfus writes: "Heidegger, Merleau-Ponty, and Michael Polanyi have each devoted a great deal of thought to this question." He then quotes Michael Polanyi directly — "As Polanyi puts it" — on tools becoming "part of ourselves, the operating persons," citing Personal Knowledge (1964), p. 59 (Chapter 7, note 28). Two pages later, extending the same argument to language, Dreyfus quotes Polanyi a second time, on learning to "interiorise" a tool or a probe or language itself, citing "The Logic of Tacit Inference" in Knowing and Being (1969), p. 148 (note 32).
Both citations sit inside the chapter making Dreyfus's positive, alternative case for embodied skill against the assumptions of 1960s symbolic AI research — the same target as claim-dreyfus-critique-targeted-symbolic-ai-not-neural-nets. Polanyi is not a passing namedrop but part of the argumentative machinery of the critique itself, cited from two separate Polanyi works and named alongside Heidegger and Merleau-Ponty as one of three thinkers Dreyfus draws on for this specific point. This confirms, for the specific book the claim is actually about, the influence-line that claim-michael-polanyis-epistemology-influenced-dreyfus-critique-of-first-generation-ai previously held at seedling on a Tier 4 Wikipedia sentence alone. See also claim-dreyfus-critical-of-polanyi-in-same-1972-passage for how Dreyfus's engagement with this material is not simple endorsement, and claim-polanyi-nearly-absent-from-dreyfus-taylor-2015-retrieving-realism for a complication to the influence's durability across Dreyfus's career.
Source
“Heidegger, Merleau-Ponty, and Michael Polanyi have each devoted a great deal of thought to this question... As Polanyi puts it: 'While we rely on a tool or a probe, these are not handled as external objects . . . they remain on our side . . . forming part of ourselves, the operating persons. We pour ourselves out into them and assimilate them as parts of our existence. We accept them existentially by dwelling in them.'”
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