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  1. Gerd B. Achenbach (1998). On Wisdom in Philosophical Practice. Inquiry 17 (3):5-20.
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  2. Emmanuel Kofi Ackah (2003). Socratic Wisdom. History of Philosophy Quarterly 20 (2):123 - 147.
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  3. E. M. Adams (1998). Emotional Intelligence and Wisdom. Southern Journal of Philosophy 36 (1):1-14.
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  4. Kristoffer Ahlstrom-Vij (2012). What's so Good About a Wise and Knowledgeable Public? Acta Analytica 27 (2):199-216.
    Political philosophers have been concerned for some time with the epistemic caliber of the general public, qua the body that is, ultimately, tasked with political decision-making in democratic societies. Unfortunately, the empirical data paints a pretty dismal picture here, indicating that the public tends to be largely ignorant on the issues relevant to governance. To make matters worse, social psychological research on how ignorance tends to breed overconfidence gives us reason to believe that the public will not only lack knowledge (...)
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  5. Saladdin Ahmed (2008). Wisdom Poisons Life. Philosophical Frontiers: A Journal of Emerging Thought 3 (2).
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  6. Ayatollah Javadi Amoli (unknown). A Glance At Sadr- Ul- Mutaallehin's Transcendent Wisdom. Kheradnameh Sadra Quarterly 15.
    To shed light on Transcendent Wisdom in comparison with other schools, the author has in seven detailed chapters elaborated on issues such as manifestation of justice in Transcendent Wisdom, Mulla Sadra's interpretation of the intelligible life" and his intellectual development.Ayatollah Javadi Amoli considers demonstration, gnosis and the Quran as the founding elements of Transcendent Wisdom. To reach this wisdom,the soul must set off the four journeys through trans - substantial motion.The author emphasizes that Transcendent Wisdom is more comprehensive than speculative (...)
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  7. Daniel Andler (forthcoming). What has Collective Wisdom to Do with Wisdom? In J. Elster & H. Landemore (eds.), Collective Wisdom. Cambridge Universuty Press
    Conventional wisdom holds two seemingly opposed beliefs. One is that communities are often much better than individuals at dealing with certain situations or solving certain problems. The other is that crowds are usually, and some say always, at best as intelligent as their least intelligent members and at worst even less. Consistency would seem to be easily re-established by distinguishing between advanced, sophisticated social organizations which afford the supporting communities a high level of collective performance, and primitive, mob-like structures which (...)
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  8. James Burrill Angell (1904). Knowledge and Wisdom, a Baccalaureate Address.
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  9. âsråiraçnga (1993). The Quest for Wisdom, Thoughts on the Bhagawadgita. Monograph Collection (Matt - Pseudo).
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  10. H. B. (1970). Philosophy of World Revolution. Review of Metaphysics 23 (3):561-562.
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  11. H. E. Baber (2003). Native Wisdom. The Philosophers' Magazine 24 (24):23-24.
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  12. Jason Baehr (2012). “Two Types of Wisdom”. Acta Analytica 27 (2):81-97.
    The concept of wisdom is largely ignored by contemporary philosophers. But given recent movements in the fields of ethics and epistemology, the time is ripe for a return to this concept. This article lays some groundwork for further philosophical work in ethics and epistemology on wisdom. Its focus is the distinction between practical wisdom and theoretical wisdom or between phronesis and sophia . Several accounts of this distinction are considered and rejected. A more plausible, but also considerably more complex, account (...)
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  13. Harold William Baillie (1978). The Psychological Foundation of Aristotelian Wisdom. Dissertation, Boston College
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  14. Konrad Banicki (2009). The Berlin Wisdom Paradigm: A Conceptual Analysis of a Psychological Approach to Wisdom. History and Philosophy of Psychology 11 (2):25-35.
    The main purpose of this article is to undertake a conceptual investigation of the Berlin Wisdom Paradigm: a psychological project initiated by Paul Baltes and intended to study the complex phenomenon of wisdom. Firstly, in order to provide a wider perspective for the subsequent analyses, a short historical sketch is given. Secondly, a meta-theoretical issue of the degree to which the subject matter of the Baltesian study can be identified with the traditional philosophical wisdom is addressed. The main result yielded (...)
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  15. S. C. Barton (ed.) (1999). Where Shall Wisdom Be Found? T&T Clark.
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  16. J. D. Bastable (1961). Way to Wisdom. Philosophical Studies 11:327-327.
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  17. Ali Bedashti (unknown). The Knowledge of God in Aristotelian Philosophy and Sadrian Wisdom. Kheradnameh Sadra Quarterly 36.
    One of the methods for comparing two philosophical systems with each other is probing into the responses they provide for some basic questions arisen from human thought with respect to the origin and end of being. Such problems have been posed and answered in both Aristotelian and Sadrian systems of thought.In both systems we are dealing with a transcendent being called Allah or Theos. The important point here is to know how they have apprehended and interpreted this transcendent being, which (...)
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  18. Amelie Frost Benedikt (1999). Wisdom in Philosophy: An Inquiry and Some Proposals. Dissertation, The University of Texas at Austin
    Philosophy means "the love of wisdom." But what is "wisdom?" In order to answer and organize my discussion of this subject, I focus on responding to two more specific questions; one epistemological and one ethical. ;The first, epistemological question concerns what the wise know. It asks whether wisdom is more appropriately classified as a variety of knowledge, or whether wisdom is distinct from knowledge. It is based on a exploration of Plato's changing view concerning the relationship between knowledge and wisdom (...)
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  19. Martin A. Bertman (1988). Wisdom and Philosophy. Idealistic Studies 18 (2):173-179.
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  20. Brand Blanshard (1967). Wisdom. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 8--322.
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  21. Christopher O. Blum (2010). The Historian and His Tools in the Workshop of Wisdom. Logos: A Journal of Catholic Thought and Culture 13 (4):15-34.
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  22. Lisa Bortolotti (2011). Does Reflection Lead to Wise Choices? Philosophical Explorations 14 (3):297-313.
    Does conscious reflection lead to good decision-making? Whereas engaging in reflection is traditionally thought to be the best way to make wise choices, recent psychological evidence undermines the role of reflection in lay and expert judgement. The literature suggests that thinking about reasons does not improve the choices people make, and that experts do not engage in reflection, but base their judgements on intuition, often shaped by extensive previous experience. Can we square the traditional accounts of wisdom with the results (...)
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  23. Vernon Bourke (1952). Problem: Role of a Proposed Practical Intellectual Virtue of Wisdom. Proceedings and Addresses of the American Philosophical Association 26:160.
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  24. Vernon J. Bourke (1952). Role of a Proposed Practical Lntellectual Virtue of Wisdom. Proceedings of the American Catholic Philosophical Association 26:160-167.
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  25. Vernon J. Bourke (1950). The Wisdom of Catholicism. Thought: A Journal of Philosophy 25 (1):181-182.
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  26. Vernon J. Bourke (1949). Wisdom and Finality. Proceedings of the American Catholic Philosophical Association 23:1-9.
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  27. Athalya Brenner (1995). A Feminist Companion to Wisdom Literature.
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  28. Franz Brentano (1899). Dichtung und Weisheit. In August Ströbel (ed.), Goethe-Festschrift zum 150. Lese- Und Redehalle
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  29. Walter Brueggemann (1970). Scripture and an Ecumenical Life-Style A Study in Wisdom Theology. Interpretation 24 (1):3-19.
    Against the mood of polarization which has gripped life in all its spheres, including the church, the Bible offers another style of faith: the wisdom traditions in Scripture.
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  30. I. A. Bunting (1974). Wisdom. Philosophical Studies 23:295-295.
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  31. David Burton (2000). Wisdom Beyond Words? Ineffability in Yogācāra and Madhyamaka Buddhism. Contemporary Buddhism 1 (1):53-76.
    (2000). Wisdom beyond words? Ineffability in yogācāra and madhyamaka buddhism. Contemporary Buddhism: Vol. 1, No. 1, pp. 53-76. doi: 10.1080/14639940008573721.
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  32. T. Ryan Byerly (2013). Wisdom and Appropriate Risk-Taking. Philosophy and Theology 25 (1):109-127.
    In this paper, I argue for an account of wisdom according to which wisdom is a disposition to take appropriate risks. I show why this account should be attractive generally, and also why it should be especially attractive for someone from within the Christian Aristotelian tradition. Finally, I show why the account has certain advantages over an account of wisdom from within the Christian Platonist tradition defended recently by C. Stephen Evans.
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  33. T. Ryan Byerly (2013). Wisdom and Appropriate Risk-Taking. Philosophy and Theology 25 (1):109-127.
    In this paper, I argue for an account of wisdom according to which wisdom is a disposition to take appropriate risks. I show why this account should be attractive generally, and also why it should be especially attractive for someone from within the Christian Aristotelian tradition. Finally, I show why the account has certain advantages over an account of wisdom from within the Christian Platonist tradition defended recently by C. Stephen Evans.
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  34. James Campbell (1991). Philosophers and the Nature of Wisdom. Metaphilosophy 22 (1-2):41-49.
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  35. Rina Marie Camus (2013). The Wiseman and the Sage: Metaphysics as Wisdom in Aristotle and the Neo-Confucian School of Principle. Frontiers of Philosophy in China 8 (1):120-139.
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  36. Bryan Caplan (2007). Have the Experts Been Weighed, Measured, and Found Wanting? Critical Review 19 (1):81-91.
    ABSTRACT Tetlock's Expert Political Judgment is a creative, careful, and mostly convincing study of the predictive accuracy of political experts. My only major complaints are that Tetlock (1) understates the predictive accuracy of experts, and (2) does too little to discourage demagogues from misinterpreting his work as a vindication of the wisdom of the average citizen. Experts have much to learn from Tetlock's epistemological audit, but there is still ample evidence that, compared to laymen, experts are very good.
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  37. David Casacuberta Sevilla (2013). The Quest for Artificial Wisdom. AI and Society 28 (2):199-207.
    The term “Contemplative sciences” refers to an interdisciplinary approach to mind that aims at a better understanding of alternative states of consciousness, like those obtained trough deep concentration and meditation, mindfulness and other “superior” or “spiritual” mental states. There is, however, a key discipline missing: artificial intelligence. AI has forgotten its original aims to create intelligent machines that could help us to understand better what intelligence is and is more worried about pragmatical stuff, so almost nobody in the field seems (...)
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  38. Ned H. Cassem (1962). The Way to Wisdom. Modern Schoolman 39 (4):335-358.
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  39. Li Chenggui (2006). Three Sources of Wisdom of Chinese Traditional Virtue and a Contemporary Examination. Frontiers of Philosophy in China 1 (3):341-365.
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  40. G. K. Chesterton (1998). Wisdom and Wax Fruit. The Chesterton Review 24 (3):265-269.
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  41. Fred Clark (2000). Wisdom. International Philosophical Quarterly 40 (2):185-195.
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  42. Mary T. Clark (2000). Wisdom. International Philosophical Quarterly 40 (2):185-195.
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  43. Stephen R. L. Clark (2003). The Wisdom of Aristotle. Mind 112 (448):777-780.
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  44. Lorraine Code (2014). Virtue, Reason and Wisdom. In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing Ltd.
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  45. James Daniel Collins (1962). The Lure of Wisdom. Milwaukee, Marquette University Press.
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  46. Kieran Conley (1963). A Theology of Wisdom. Dubuque, Iowa, Priory Press.
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  47. David Conway (2001). The Rediscovery of Wisdom. Philosophy 76 (295):164-167.
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  48. David Conway (2000). The Rediscovery of Wisdom: From Here to Antiquity in Quest of Sophia. St. Martin's Press.
    By reconstructing it and tracing its vicissitudes, David Conway rehabilitates a time-honored conception of philosophy, originating in Plato and Aristotle, which makes theoretical wisdom its aim. Wisdom is equated with possessing a demonstrably correct understanding of why the world exists and has the broad character it does. Adherents of this conception maintained the world to be the demonstrable creation of a divine intelligence in whose contemplation supreme human happiness resides. Their claims are defended against various latter-day skepticisms.
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  49. John M. Cooper (2012). Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy From Socrates to Plotinus. Princeton University Press.
    In "Pursuits of Wisdom," John Cooper brings this crucial question back to life. This marvelous book will shape the way we think about and engage with ancient philosophical traditions.
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  50. Christopher Cowley (2011). Expertise, Wisdom and Moral Philosophers: A Response to Gesang. Bioethics 26 (6):337-342.
    In a recent issue of Bioethics, Bernard Gesang asks whether a moral philosopher possesses greater moral expertise than a non-philosopher, and his answer is a qualified yes, based not so much on his infallible access to the truth, but on the quality of his theoretically-informed moral justifications. I reject Gesang's claim that there is such a thing as moral expertise, although the moral philosopher may well make a valid contribution to the ethics committee as a concerned and educated citizen. I (...)
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