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Siblings:History/traditions: Wisdom

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  1. Peaceful Academic Revolution to Help Humanity Resolve Our Global Crises.Nicholas Maxwell, Ronan Browne & Roger Hallam - manuscript
    The purpose of this document is to outline why and how universities must both transform and mobilise to avert the worst impacts of the global crises faced by humanity. The first section addresses the justification for transformation and how academia can and must transform. In the second section, the document highlights the need for a peaceful mobilisation of student and staff bodies to make effective the transformation advocated for. The document then outlines a blueprint as to action that must be (...)
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  2. A Glance At Sadr- Ul- Mutaallehin's Transcendent Wisdom.Ayatollah Javadi Amoli - unknown - 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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  3. The Knowledge of God in Aristotelian Philosophy and Sadrian Wisdom.Ali Bedashti - unknown - 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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  4. The Paradigm of "Wisdom" and its Role in Solving the Paradox of Absolutism and Relativism.M. Khaqani - unknown - Kheradnameh Sadra Quarterly 28.
    Believing in the interplay of all sciences, including human sciences and religious sciences, is one of the bases of relativism. In order to explore the truth of this interplay, it has firstly been tried in this article to discuss the "paradigm of wisdom" from the Islamic point of view.The writer has also discussed the scientists' unsuccessful experience of establishing a relationship between the universalism of wisdom and particularism of experimental sciences, that is, deduction and universalism versus induction and particularism.In still (...)
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  5. A Comparative Study Of Ishraqi And Zoroastrian Wisdom.Seyyed Shāhrūdi - unknown - Kheradnameh Sadra Quarterly 44.
    Suhrawardi considers himself to be the reviver of Iranian wisdom. We can infer two conclusions from this claim: first, his philosophical background is rooted in Iranian wisdom, and, second, he is the founder of Ishraqi school of thought. However, a part of this school which had previously existed in Iran but had been forgotten in his time was revived by him. In this paper, the writer has tried to compare the Iranian wisdom with that of Suhrawardi. He finally concludes that (...)
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  6. Our Fundamental Problem: A Revolutionary Approach to Philosophy.Nicholas Maxwell - June 2020 - Montreal, Canada: Mcgill-Queen's University Press.
    How can the world we live in and see, touch, hear, and smell, the world of living things, people, consciousness, free will, meaning, and value - how can all of this exist and flourish embedded as it is in the physical universe, made up of nothing but physical entities such as electrons and quarks? How can anything be of value if everything in the universe is, ultimately, just physics? In Our Fundamental Problem Nicholas Maxwell argues that this problem of reconciling (...)
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  7. What has Collective Wisdom to Do with Wisdom?Daniel Andler - forthcoming - 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. Personal Wisdom.Michel Ferrari (ed.) - forthcoming - Springer.
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  9. Wisdom in Theology.Stephen R. Grimm - forthcoming - In William and Frederick Abraham and Aquino (ed.), The Oxford Handbook of the Epistemology of Theology.
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  10. Against the Current: Speculative Knowledge and Practical Wisdom.Bruce Anthony Haddock - forthcoming - Philosophy and Culture: Essays in Honor of Donald Phillip Verene.
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  11. Augustinian Wisdom and the Law of the Heart.M. E. Littlejohn - forthcoming - Maritain Studies/Etudes Maritainiennes.
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  12. Flirting with Skepticism About Practical Wisdom.Christian Miller - forthcoming - In Maria Silvia Vaccarezza & Mario De Caro (eds.), Practical Wisdom: Philosophical and Psychological Perspectives.
    This paper maps out various options for thinking about two issues: the structural relationship between practical wisdom and the moral virtues, and the various functions of practical wisdom. With the help of a case study of the virtue of honesty, three main concerns are raised for what I call the Standard Model of practical wisdom. Two other models, the Socratic Model and the Fragmentation Model, are also critically evaluated. I end by taking seriously an eliminativist approach according to which the (...)
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  13. The Key to the Solution of the World Crisis We Face.Nicholas Maxwell - 2021 - Human Affairs 31 (1):21-39.
    Humanity faces two fundamental problems of learning: learning about the universe, and learning to become civilized. We have solved the first problem, but not the second one, and that puts us in a situation of great danger. Almost all of our global problems have arisen as a result. It has become a matter of extreme urgency to solve the second problem. The key to this is to learn from our solution to the first problem how to solve the second one. (...)
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  14. Humility and the African Ethic of Ubuntu.Thaddeus Metz - 2020 - In Mark Alfano, Michael Lynch & Alessandra Tanesini (eds.), The Routledge Handbook of the Philosophy of Humility. Routledge. pp. 257-267.
    This chapter explores prominent respects in which humility figures into ubuntu, the southern African (and specifically Nguni) term for humanness often used to capture moral philosophies and cultures indigenous to the sub-Saharan region. The chapter considers respects in which humility is prescribed by ubuntu, understood not just as a relational normative ethic, but also as a moral epistemology. Focusing specifically on philosophical ideas published in academic fora over the past 50 years or so, the chapter contends that, although the concept (...)
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  15. Can We Measure Practical Wisdom?Jason Swartwood - 2020 - Journal of Moral Education 49 (1):71-97.
    ABSTRACTWisdom, long a topic of interest to moral philosophers, is increasingly the focus of social science research. Philosophers have historically been concerned to develop a rationally defensible account of the nature of wisdom and its role in the moral life, often inspired in various ways by virtue theoretical accounts of practical wisdom. Wisdom scientists seek to, among other things, define wisdom and its components so that we can measure them. Are the measures used by wisdom scientists actually measuring what philosophers (...)
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  16. Phronesis and Techne: The Skill Model of Wisdom Defended.Cheng-Hung Tsai - 2020 - Australasian Journal of Philosophy 98 (2):234-247.
    Contemporary philosophers have contributed to the development of the skill model of wisdom, according to which practical wisdom is practical skill. However, the model appears to be limited in its explanatory power, since there are asymmetries between wisdom and skill: A person with practical wisdom can and should deliberate about the end being pursued; by contrast, a person with a particular practical skill cannot deliberate about the end of the skill, and even if she can, she is not required to (...)
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  17. Artificial Wisdom: A Philosophical Framework.Cheng-Hung Tsai - 2020 - AI and Society:937-944.
    Human excellences such as intelligence, morality, and consciousness are investigated by philosophers as well as artificial intelligence researchers. One excellence that has not been widely discussed by AI researchers is practical wisdom, the highest human excellence, or the highest, seventh, stage in Dreyfus’s model of skill acquisition. In this paper, I explain why artificial wisdom matters and how artificial wisdom is possible (in principle and in practice) by responding to two philosophical challenges to building artificial wisdom systems. The result is (...)
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  18. Wissen, Verstehen und Weisheit.Christoph Baumberger - 2019 - In Martin Grajner & Guido Melchior (eds.), Handbuch Erkenntnistheorie. Stuttgart, Germany: pp. 110-115.
    Die Erkenntnistheorie wird meist als Theorie des Wissens charakterisiert. In jüngerer Zeit ist der alleinige Fokus auf Wissen kritisiert und sind weitere epistemische Güter diskutiert worden. Verstehen und Weisheit sind von besonderer Bedeutung. Erstens ist Verstehen ein hohes und Weisheit vielleicht das höchste epistemische Gut; beide scheinen epistemisch wertvoller zu sein als Wissen (Riggs 2003). Zudem ist unklar, ob der epistemische Wert von Wissen den Wert seiner Bestandteile (z.B. wahre, gerechtfertigte Meinung) übersteigt. Es ist behauptet worden, dass sich für Verstehen (...)
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  19. La Sagesse de la Multitude.Charles Girard - 2019 - Journal of Ancient Philosophy (1):348-369.
    L’objection la plus ancienne et la plus redoutable à la démocratie fait valoir que le gouvernement par le peuple dessert le gouvernement pour le peuple. Les citoyens manquant pour la plupart de sagesse ou de compétence, le bien commun serait mieux assuré en confiant le pouvoir à un individu éclairé ou à une élite experte. Une réponse commune à cette objection concède la prémisse mais affirme la priorité au gouvernement par le peuple sur le gouvernement pour le peuple : le (...)
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  20. The Scandal of the Irrationality of Academia.Nicholas Maxwell - 2019 - Philosophy and Theory in Higher Education 1 (1):105-128..
    Academic inquiry, in devoting itself primarily to the pursuit of knowledge, is profoundly and damagingly irrational, in a wholesale, structural fashion, when judged from the standpoint of helping to promote human welfare. Judged from this standpoint, academic inquiry devoted to the pursuit of knowledge violates three of the four most elementary rules of rational problem-solving conceivable. Above all, it fails to give intellectual priority to the tasks of (1) articulating problems of living, including global problems, and (2) proposing and critically (...)
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  21. How Wisdom Can Help Solve Global Problems.Nicholas Maxwell - 2019 - In R. Sternberg, H. Nusbaum & J. Glueck (eds.), Applying Wisdom to Contemporary World Problems. London: Palgrave Macmillan. pp. 337-380.
    Two great problems of learning confront humanity: learning about the nature of the universe and about ourselves and other living things as a part of the universe, and learning how to become civilized. The first problem was solved, in essence, in the 17th century, with the creation of modern science. But the second problem has not yet been solved. Solving the first problem without also solving the second puts us in a situation of great danger. All our current global problems (...)
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  22. The Urgent Need for Social Wisdom.Nicholas Maxwell - 2019 - In Robert Sternberg & Judith Gluck (eds.), The Cambridge Handbook of Wisdom. Cambridge, UK: Cambridge University Press. pp. 754-780.
    Two great problems of learning confront humanity: learning about the universe; and learning how to become civilized. The first problem was solved in the 17th century, with the creation of modern science. But the second problem has not yet been solved. That puts us in a situation of great danger. All our current global problems have arisen as a result. We need to learn from our solution to the first problem how to solve the second. This was the basic idea (...)
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  23. Some Philosophical Concerns About How the VIA Classifies Character Traits and the VIA-IS Measures Them.Christian Miller - 2019 - Journal of Positive Psychology 14:6-19.
    Written from the perspective of a philosopher, this paper raises a number of potential concerns with how the VIA classifies and the VIA-IS measures character traits. With respect to the 24 character strengths, concerns are raised about missing strengths, the lack of vices, conflicting character strengths, the unclear connection between character strengths and virtues, and the misclassification of some character strengths under certain virtues. With respect to the 6 virtues, concerns are raised about conflicting virtues, the absence of practical wisdom, (...)
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  24. Philosophical Foundations of Wisdom.Jason Swartwood & Valerie Tiberius - 2019 - In Robert Sternberg & Judith Gluek (eds.), The Cambridge Handbook of Wisdom. Cambridge, UK: Cambridge University Press. pp. 10-39.
    Practical wisdom (hereafter simply ‘wisdom’), which is the understanding required to make reliably good decisions about how we ought to live, is something we all have reason to care about. The importance of wisdom gives rise to questions about its nature: what kind of state is wisdom, how can we develop it, and what is a wise person like? These questions about the nature of wisdom give rise to further questions about proper methods for studying wisdom. Is the study of (...)
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  25. Mimesis and Attention.Emanuele Antonelli - 2018 - Forum Philosophicum: International Journal for Philosophy 23 (2):259-274.
    One might well wonder about the source of Girard’s knowledge. Where is it thought to have come from in the first place? From what vantage point are we supposed to be surveying the events he claims are originary? And what, then, is the condition for the very possibility of his Christian wisdom? In this paper, I argue that we can put forward a tentative solution by looking at one particular aspect of all the texts that Girard has interpreted: they are (...)
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  26. Adversity, Wisdom, and Exemplarism.Ian Kidd - 2018 - Journal of Value Inquiry 52 (4):379-393.
    According to a venerable ideal, the core aim of philosophical practice is wisdom. The guiding concern of the ancient Greek, Indian, and Chinese traditions was the nature of the good life for human beings and the nature of reality. Central to these traditions is profound recognition of the subjection to adversities intrinsic to human life. I consider paradigmatic exemplars of wisdom, from ancient Western and Asian traditions, and the ways that experiences of adversity shaped their life. The suggestion is that (...)
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  27. Wisdom and Reason.Andrei Mărăşoiu - 2018 - Croatian Journal of Philosophy 18 (2):367-374.
    On Ryan’s theory of wisdom as deep rationality, to believe or act wisely is to believe or act in a justified way, informed by a body of other justified beliefs about the good life. Ryan elaborates the view along evidentialist lines: one’s belief or act is justified when it is based on the best available evidence. The resulting package faces counterexamples. Transformative experiences are rational ‘leaps of faith’, so the agent’s decision to undergo one is not best supported by the (...)
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  28. Do We Need an Academic Revolution to Create a Wiser World? Chapter 28.Nicholas Maxwell - 2018 - In R. Barnett & M. A. Peters (eds.), The Idea of the University: Volume 2: Contemporary Perspectives. New York, NY, USA: Peter Lang. pp. 539-557.
    We urgently need to bring about a revolution in academic inquiry, one that transforms knowledge-inquiry into what may be called wisdom-inquiry. This revolution, were it to occur, would help humanity make progress towards as good a world as possible. Wisdom-inquiry gives intellectual priority to articulating problems of living, including global problems, and proposing and critically assessing possible solutions - possible actions, policies, political programmes. It actively seeks to promote public education about what our problems are, and what we need to (...)
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  29. Review of Steven Pinker's Enlightenment NOW. [REVIEW]Nicholas Maxwell - 2018 - Metascience 27 (2):347-350.
    Steven Pinker's "Enlightenment NOW" is in many ways a terrific book, from which I have learnt much. But it is also deeply flawed. Science and reason are at the heart of the book, but the conceptions that Steven Pinker defends are damagingly irrational. And these defective conceptions of science and reason, as a result of being associated with the Enlightenment Programme for the past two or three centuries, have been responsible, in part, for the genesis of the global problems we (...)
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  30. Karl Popper, Science and Enlightenment: An Idea to Help Save the World.Nicholas Maxwell - 2018 - Ethical Record 123 (1):27-30.
    Natural science, properly understood, provides us with the methodological key to the salvation of humanity. First, we need to acknowledge that the actual aims of science are profoundly problematic, in that they make problematic assumptions about metaphysics, values and the social use of science. Then we need to represent these aims in the form of a hierarchy of aims, which become increasingly unproblematic as one goes up the hierarchy; as result we create a framework of relatively unproblematic aims and methods, (...)
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  31. Suffering and the Six Perfections: Using Adversity to Attain Wisdom in Mahāyāna Buddhist Ethics.Emily McRae - 2018 - Journal of Value Inquiry 52 (4):395-410.
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  32. The Evolution of Human Wisdom.Celia Deane-Drummond & Augustin Fuentes (eds.) - 2017 - Lanham, MD: Lexington Books.
    This volume addresses key questions about the puzzle of human origins by focusing on a topic that is largely unexplored thus far, namely, the evolution of human wisdom. How can we best understand the human capacity for wisdom, where did it come from, and how did it emerge? It explores lines of convergence and divergence between Christian theology and evolutionary anthropology in its search to identify different aspects of wisdom. Critical to this discussion are the philosophical difficulties that arise when (...)
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  33. Wisdom in Aristotle and Aquinas: From Metaphysics to Mysticism.Edmond Eh - 2017 - Existenz 12 (2):19-24.
    This essay contains an attempt to trace the evolution of the concept of wisdom as found in the thought of Aristotle and Aquinas in terms of how the philosophical concept of wisdom as an intellectual virtue is understood and used to express the theological concept of wisdom as a gift of the Holy Spirit. The main aim is to understand how Aquinas derived the concept of wisdom from Aristotle's metaphysics and developed it in his mysticism. This research is based on (...)
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  34. Can Universities Save Us From Disaster?Nicholas Maxwell - 2017 - On the Horizon Online Journal 25 (2):115-130.
    We face grave global problems. One might think universities are doing all they can to help solve these problems. But universities, in successfully pursuing scientific knowledge and technological know-how in a way that is dissociated from a more fundamental concern with problems of living, have actually made possible the genesis of all our current global problems. Modern science and technology have led to modern industry and agriculture, modern medicine and hygiene, modern armaments, which in turn have led to much that (...)
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  35. Wong on Three Confucian Metaphors for Ethical Development.Christian Miller - 2017 - Dao: A Journal of Comparative Philosophy 16 (4):551-558.
    This is my contribution to a symposium on David Wong’s paper, “Early Confucian Philosophy and the Development of Compassion.” I simply grant Wong his reading of the relevant texts and consider the merits of the ideas about ethical development on their own terms. In particular, my aim is to see how fruitful these ideas might be in the contemporary philosophical landscape.
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  36. 21. Wisdom: Twelve Essays.Renford Bambrough - 2016 - In Bernard Williams (ed.), Essays and Reviews: 1959-2002. Princeton University Press. pp. 101-104.
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  37. The Virtue of Fictional Wisdom.Stephen Chamberlain - 2016 - International Philosophical Quarterly 56 (1):5-21.
    This paper defends the cognitive value of literary fiction by offering an account of fictional truth and wisdom that is based upon Aristotelian-Thomistic principles. It first shows how Aristotle’s notion of understanding as an intellectual virtue provides the foundation for the possibility of fictional truth and wisdom. Second, it considers how Aquinas’s notion of the cogitative faculty or ratio particularis elucidates the faculty that is employed in the act of perception that is essential to the virtue of understanding. Third, the (...)
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  38. How to Grow Old: Ancient Wisdom for the Second Half of Life.Marcus Tullius Cicero (ed.) - 2016 - Princeton University Press.
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  39. The Evolution of Wisdom.Celia Deane-Drummond - 2016 - Philosophy, Theology and the Sciences 3 (2):111.
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  40. Rediscovering Philosophia: The PhD as a Path to Enhancing Knowledge, Wisdom and Creating a Better World.Ali Intezari, David Pauleen & David Rooney - 2016 - Journal of Business Ethics Education 13:147-168.
    With the excessive emphasis that modern PhD training places on the epistemological contribution of the thesis, a question that arises is: do PhD programmes help PhD students achieve philosophia – “love of wisdom”, or do the programmes just facilitate deepening and developing students’ knowledge? This paper challenges the modern approach to PhD training and by extension all academic research, and considers phronesiology, a wisdom-based approach to research design, to add value to traditional epistemic methodologies. In illustration, we use phronesiology and (...)
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  41. A Tale of Ex-Apes Whence Wisdom?Jonathan Marks - 2016 - Philosophy, Theology and the Sciences 3 (2):152.
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  42. Wisdom: Understanding and the Good Life.Shane Ryan - 2016 - Acta Analytica 31 (3):235-251.
    I argue that a necessary condition for being wise is: understanding how to live well. The condition, by requiring understanding rather than a wide variety of justified beliefs or knowledge, as Ryan and Whitcomb respectively require, yields the desirable result that being wise is compatible with having some false beliefs but not just any false beliefs about how to live well—regardless of whether those beliefs are justified or not. In arguing for understanding how to live well as a necessary condition (...)
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  43. Practical Skills and Practical Wisdom in Virtue.Matt Stichter - 2016 - Australasian Journal of Philosophy 94 (3):435-448.
    ABSTRACTThis paper challenges a frequent objection to conceptualizing virtues as skills, which is that skills are merely capacities to act well, while virtues additionally require being properly motivated to act well. I discuss several cases that purport to show the supposed motivational difference by drawing our attention to the differing intuitions we have about virtues and skills. However, this putative difference between virtue and skill disappears when we switch our focus in the skill examples from the performance to the performer. (...)
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  44. Wisdom as Information. Towards an Integrational Model of Wisdom.Andrew Targowski - 2016 - Dialogue and Universalism 26 (4):163-186.
    The purpose of this investigation is to define, first, wisdom from the point of view of the cognitive approach, and, second, to integrate this definition with the aspects of wisdom as defined by the semantic, cognitive, psychological approaches as well as to a certain degree by the philosophical approach. The research is based on an interdisciplinary view of the main aspects of wisdom’s development and their interdependency. Among the findings are: wisdom is information reflecting good judgment and choice; it is (...)
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  45. Review of C.D.C. Reeve, Aristotle on Practical Wisdom: Nicomachean Ethics VI. [REVIEW]Samuel H. Baker - 2015 - Philosophy in Review 35 (2):106-108.
  46. Pursuing Wisdom.Randall G. Colton - 2015 - Logos: A Journal of Catholic Thought and Culture 18 (4):32-58.
    In works of impressive erudition based in ancient philosophy, Pierre Hadot and John Cooper have recently reasserted a familiar complaint about the Scholastic philosophy of St. Thomas Aquinas and his neo-Thomist heirs. Scholasticism, they complain, diminished philosophy by rejecting its claim to be a holistic way of life, requiring the transformation of the whole person, and reconceiving it as an exercise in merely conceptual and logical maneuvering, requiring nothing more from the philosopher but the ability to compute logical relations. I (...)
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  47. Wisdom.Stephen R. Grimm - 2015 - Australasian Journal of Philosophy 93 (1):1-16.
    What is it that makes someone wise, or one person wiser than another? I argue that wisdom consists in knowledge of how to live well, and that this knowledge of how to live well is constituted by various further kinds of knowledge. One concern for this view is that knowledge is not needed for wisdom but rather some state short of knowledge, such as having rational or justified beliefs about various topics. Another concern is that the emphasis on knowing how (...)
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  48. Wisdom as an Aim of Higher Education.Ward E. Jones - 2015 - Journal of Value Inquiry 49 (1-2):1-15.
    IntroductionA central concern of theoretical speculation about education is the kind of epistemic states that education can and should aim to achieve. One such epistemic state, long neglected in both education theory and philosophy, is wisdom. Might wisdom be something that educators should aim for? And might it be something that their students can achieve? My answer will be a qualified yes.One qualification derives from the fact that in the present paper I will only be concerned with the potentiality of (...)
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  49. Wisdom: Folk, Arcane, Practical, Religious, Philosophical, Mystical.James Kellenberger - 2015 - Lexington Books.
    This book examines the multifarious nature of wisdom and explores the various types of wisdom and their interrelations. As an investigation of the nature of wisdom and its different expressions it addresses a concern of academic philosophy but also concerns of comparative studies, religious studies, and the humanities generally.
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  50. Collective Wisdom and Civilization: Revitalizing Ancient Wisdom Traditions.Thomas Kiefer - 2015 - Comparative Civilizations Review 72.
    I argue that, in one sense, collective wisdom can save civilization. But in a more important sense, collective wisdom should be understood as a form of civilization, as the result and expression of a moral civilizing-process that comes about through the creation and transmission of collective interpretations of human experience and human nature. Collective wisdom traditions function in this manner by providing an interpretation of what it means to be human and what thoughts, skills, and actions are required to live (...)
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