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  1. Gerd B. Achenbach (1998). On Wisdom in Philosophical Practice. Inquiry 17 (3):5-20.
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  2. E. M. Adams (1998). Emotional Intelligence and Wisdom. Southern Journal of Philosophy 36 (1):1-14.
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  3. 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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  4. Saladdin Ahmed (2008). Wisdom Poisons Life. Philosophical Frontiers: A Journal of Emerging Thought 3 (2).
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  5. 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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  6. H. B. (1970). Philosophy of World Revolution. Review of Metaphysics 23 (3):561-562.
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  7. H. E. Baber (2003). Native Wisdom. The Philosophers' Magazine 24 (24):23-24.
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  8. 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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  9. 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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  10. J. D. Bastable (1961). Way to Wisdom. Philosophical Studies 11:327-327.
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  11. Martin A. Bertman (1988). Wisdom and Philosophy. Idealistic Studies 18 (2):173-179.
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  12. Brand Blanshard (1967). Wisdom. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan. 8--322.
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  13. 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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  14. 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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  15. Vernon J. Bourke (1950). The Wisdom of Catholicism. Thought 25 (1):181-182.
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  16. Vernon J. Bourke (1949). Wisdom and Finality. Proceedings of the American Catholic Philosophical Association 23:1-9.
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  17. Franz Brentano (1899). Dichtung und Weisheit. In August Ströbel (ed.), Goethe-Festschrift zum 150. Lese- und Redehalle.
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  18. 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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  19. I. A. Bunting (1974). Wisdom. Philosophical Studies 23:295-295.
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  20. 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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  21. 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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  22. 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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  23. James Campbell (1991). Philosophers and the Nature of Wisdom. Metaphilosophy 22 (1-2):41-49.
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  24. 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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  25. 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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  26. 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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  27. Ned H. Cassem (1962). The Way to Wisdom. Modern Schoolman 39 (4):335-358.
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  28. 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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  29. G. K. Chesterton (1998). Wisdom and Wax Fruit. The Chesterton Review 24 (3):265-269.
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  30. Fred Clark (2000). Wisdom. International Philosophical Quarterly 40 (2):185-195.
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  31. Mary T. Clark (2000). Wisdom. International Philosophical Quarterly 40 (2):185-195.
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  32. Stephen R. L. Clark (2003). The Wisdom of Aristotle. Mind 112 (448):777-780.
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  33. 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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  34. James Daniel Collins (1962). The Lure of Wisdom. Milwaukee, Marquette University Press.
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  35. Kieran Conley (1963). A Theology of Wisdom. Dubuque, Iowa, Priory Press.
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  36. 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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  37. 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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  38. 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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  39. James L. Crenshaw (2009). Sipping From the Cup of Wisdom. In Paul K. Moser (ed.), Jesus and Philosophy: New Essays. Cambridge University Press.
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  40. Małgorzata Czarnocka (2006). Wisdom—Outdated or Not? A Comment to Approaches to the Study of Wisdom by Andrew Targowski. Dialogue and Universalism 16 (11/12):155-157.
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  41. G. D. (1973). The Betrayal of Wisdom. Review of Metaphysics 26 (4):758-758.
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  42. Celia Deane-Drummond (2002). Wisdom with Justice.”. Ethics in Science and Environmental Politics 2 (2002):65-74.
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  43. Celia Deane-Drummond (1999). Futurenatural?: A Future of Science Through the Lens of Wisdom. Heythrop Journal 40 (1):41–59.
    This paper offers a theological critique of the future of ‘nature’ as suggested by New Biology, including recent developments in genetic engineering. It explores the biblical basis for grounding a theology of creation in the wisdom motif. The relationship between wisdom and creation in the Old Testament is discussed. The link between wisdom, Christ and the Holy Spirit is suggestive of wisdom's involvement in re‐creation as well as initial creation. An argument is put forward for a Trinitarian basis for wisdom. (...)
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  44. Brian Domino (1994). Nietzsche on the Struggle Between Knowledge and Wisdom. Review of Metaphysics 47 (3):629-630.
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  45. Stephen Donatelli (2002). Vico's Topical Conception of Civil Wisdom. New Vico Studies 20:25-36.
    With the celebrated frontispiece to the New Science (1744) and through an immediate comparison of this image to the ancient moral fable inscribed in the Tablet of Cebes the Theban, Vico ingeniously employs a then well-known common topic and a conventional emblematic device to inaugurate his topics-based philosophy. A topical knowledge of the human cannot, for Vico, be seized by precept only; it must be undergone as an active and imaginative recovery of the topics through memory. In times of need, (...)
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  46. Jude P. Dougherty (1994). Analysis in Search of Wisdom. Proceedings of the American Catholic Philosophical Association 68:19-26.
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  47. John K. Downey (1997). I. A Conversation on The Wisdom of Religious Commitment by Terrence W. Tilley. Philosophy and Theology 10 (1):65-70.
    Tilley argues that since religions are not summaries of bloodless beliefs but embodied communal practices, the heuristic for the justification of beliefs must shift. Although some of the lines of this shift to practical wisdom remain vague, Tilley has taken philosophy of religion in an excellent direction. Attention to these questions would sharpen his sketch: Why abandon linguistic philosophy with no attention to the help one might receive from the embodied linguistic practice of the later Wittgenstein? What grounds the wisdom (...)
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  48. David Dudrick (2007). The Shameful Wisdom. International Studies in Philosophy 39 (3):61-83.
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  49. Louis Dupré (1980). In Pursuit of Wisdom. New Scholasticism 54 (1):115-117.
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  50. L. H. E. (1955). The Decline of Wisdom. Review of Metaphysics 9 (2):362-362.
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