Results for 'Chicago Institute, wisdom, common sense,'

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  1. Would it be Wise to Study Wisdom? A Comment on the Chicago Institute for Practical Wisdom.Peter G. Jones - manuscript
    A sceptical response to the idea that wisdom may be turned into a new academic subject or science, and to the idea that to do so would be in any way be wise. .
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  2.  4
    A comedy of wisdoms: common sense and beyond.A. Erdely - 2010 - Berlin: ATE.
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    A comedy of wisdoms: common sense and beyond.Alexander von Erdely - 2010 - Berlin: ATE.
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  4. Arguing for wisdom in the university: an intellectual autobiography.Nicholas Maxwell - 2012 - Philosophia 40 (4):663-704.
    For forty years I have argued that we urgently need to bring about a revolution in academia so that the basic task becomes to seek and promote wisdom. How did I come to argue for such a preposterously gigantic intellectual revolution? It goes back to my childhood. From an early age, I desired passionately to understand the physical universe. Then, around adolescence, my passion became to understand the heart and soul of people via the novel. But I never discovered how (...)
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  5.  63
    Similar to PHILOSOPHY = PHILO SOPHOS = LOVE OF WISDOM with enlarged Appendices.Ulrich De Balbian - 2017 - Oxford: Academic Publishers.
    Exploration of the meanings, dimensions, levels of the umbrella-notion of wisdom. I added a discussion between the academics of the notion and research into it (on Wisdom list [email protected] ) as second appendix. I added on 7/09/2017 a new appendix http://www.drrogerwalsh.com/wp-content/uploads/2009/07/What-is-Wisdom-Cross-Cultural-Cross-Disciplin ary-Syntheses-Roger-Walsh-2015-Review-of-General-Psychology.pdf . -/- Most people involved in this discourse will be aware of the meaning of the word philosophy. The love part might be familiar to many of the human beings, although each individual will probably have his/her own superficial notion (...)
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    Iris Murdoch and Common Sense Or, What Is It Like To Be A Woman In Philosophy.Hannah Marije Altorf - 2020 - Royal Institute of Philosophy Supplement 87:201-220.
    Philosophy is one of the least inclusive disciplines in the humanities and this situation is changing only very slowly. In this article I consider how one of the women of the Wartime Quartet, Iris Murdoch, can help to challenge this situation. Taking my cue from feminist and philosophical practices, I focus on Murdoch's experience of being a woman and a philosopher and on the role experience plays in her philosophical writing. I argue that her thinking is best characterised with the (...)
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  7.  35
    Samuel Stanhope Smith and Common Sense Philosophy at Princeton.Charles Bradford Bow - 2010 - Journal of Scottish Philosophy 8 (2):189-209.
    In this article, I discuss how Samuel Stanhope Smith advanced Reidian themes in his moral philosophy and examine their reception by Presbyterian revivalists Ashbel Green, Samuel Miller, and Archibald Alexander. Smith, seventh president and moral philosophy professor of the College of New Jersey (1779–1812), has received marginal scholarly attention regarding his moral philosophy and rational theology, in comparison to his predecessor John Witherspoon. As an early American philosopher who drew on the ideals of the Scottish Enlightenment including Common Sense (...)
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  8.  10
    On "the temptation to attack common sense".R. Gasparatou - 2016 - In Michael Peters, Encyclopedia of Educational Philosophy and Theory. Springer. pp. 1--6.
    Education happens all the time, in all places, and during all our lives. We all know that. However, the moment we hear the word “education,” our minds wander back to school. Schools and other educational institutions offer formal education and thus formalize the concept, turning it into a quasi-technical term that goes well with “policy,” “criteria,” “evaluation forms,” and all the rest of the modern educational vocabulary. The growing formalization of concepts is in line with a verificationist ideology that thrives (...)
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  9.  7
    The dialogical mind: common sense and ethics.Ivana Marková - 2016 - Cambridge, United Kingdom: Cambridge University Press.
    Dialogue has become a central theoretical concept in human and social sciences as well as in professions such as education, health, and psychotherapy. This 'dialogical turn' emphasises the importance of social relations and interaction to our behaviour and how we make sense of the world; hence the dialogical mind is the mind in interaction with others - with individuals, groups, institutions, and cultures in historical perspectives. Through a combination of rigorous theoretical work and empirical investigation, Marková presents an ethics of (...)
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  10. The White Mob, (In) Equality Before the Law, and Racial Common Sense: A Critical Race Reading of the Negro Question in “Reflections on Little Rock”.Ainsley LeSure - 2021 - Political Theory 49 (1):3-27.
    This article argues that Hannah Arendt’s controversial essay “Reflections on Little Rock,” when situated within her analysis of Jewish assimilation, has an astute insight: racial integration and the decrease of the racial gaps in material inequality, without taking seriously the political project of building a world in common, only intensify racism in racist polities. This occurs because attempts to extend formal equality to the racially dominated give rise to the rule of racial common sense, a result of a (...)
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  11.  25
    Simple formal logic: with common-sense symbolic techniques.Arnold Vander Nat - 2010 - New York: Routledge.
    Perfect for students with no background in logic or philosophy, Simple Formal Logic provides a full system of logic adequate to handle everyday and philosophical reasoning. By keeping out artificial techniques that aren’t natural to our everyday thinking process, Simple Formal Logic trains students to think through formal logical arguments for themselves, ingraining in them the habits of sound reasoning. Simple Formal Logic features: a companion website with abundant exercise worksheets, study supplements (including flashcards for symbolizations and for deduction rules), (...)
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  12. Rethinking the History of the Productive Imagination in Relation to Common Sense.John Krummel - 2019 - In Suzi Adams & Jeremy Smith (eds.), Social Imaginaries: Critical Interventions. New York: Rowman & Littlefield International. pp. 45-75.
    The imagination—Einbildung—as its German makes clear is the faculty of formation. But this formative activity in various ways through the history of its concept has been intimately related to the concept of common sense, whether understood as the sense that gathers, orders, and makes coherent the various sense, or as the sensibility of the community. This contribution seeks to unfold that history of the concept of the creative or productive imagination while also tracing the parallel history of the concept (...)
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  13.  20
    On the relation between Common Sense, Science and Metaphysics.Stephan Körner - 1991 - Royal Institute of Philosophy Supplement 30:89-103.
    Among A. J. Ayer's many influential contributions to philosophy are the accounts of the nature of metaphysics which he propounded at various stages of his philosophical development. Whereas his early position is a clear version of the antimetaphysical attitude of the Viennese circle and, more generally, of logical positivism, his later position is, as he generously emphasized, in some crucial respects indebted to Peirce's pragmatism and to Ramsey's analysis of the structure of theories. His later views on the nature of (...)
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  14.  23
    Where lies the grail? AI, common sense, and human practical intelligence.William Hasselberger & Micah Lott - forthcoming - Phenomenology and the Cognitive Sciences:1-22.
    The creation of machines with intelligence comparable to human beings—so-called "human-level” and “general” intelligence—is often regarded as the Holy Grail of Artificial Intelligence (AI) research. However, many prominent discussions of AI lean heavily on the notion of human-level intelligence to frame AI research, but then rely on conceptions of human cognitive capacities, including “common sense,” that are sketchy, one-sided, philosophically loaded, and highly contestable. Our goal in this essay is to bring into view some underappreciated features of the practical (...)
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  15. Integrating Cyc and Wikipedia: Folksonomy meets rigorously defined common-sense.Olena Medelyan & Catherine Legg - 2008 - Proceedings of Wikipedia and AI Workshop at the AAAI-08 Conference. Chicago, US, July 12 2008.
    Integration of ontologies begins with establishing mappings between their concept entries. We map categories from the largest manually-built ontology, Cyc, onto Wikipedia articles describing corresponding concepts. Our method draws both on Wikipedia’s rich but chaotic hyperlink structure and Cyc’s carefully defined taxonomic and common-sense knowledge. On 9,333 manual alignments by one person, we achieve an F-measure of 90%; on 100 alignments by six human subjects the average agreement of the method with the subject is close to their agreement with (...)
     
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  16.  33
    Ferrier and the Myth of Scottish Common Sense Realism.Douglas McDermid - 2013 - Journal of Scottish Philosophy 11 (1):87-107.
    Once a name to conjure with, Scottish idealist James Frederick Ferrier (1808–1864) is now a largely forgotten figure, notwithstanding the fact that he penned a work of remarkable power and originality: the Institutes of Metaphysic (1854). In ‘Reid and the Philosophy and Common Sense,’ an essay of 1847 which anticipates some of the central themes of the Institutes of Metaphysic, Ferrier presents an excoriating critique of Thomas Reid's brand of common sense realism. Understanding Ferrier's critique of Reid – (...)
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  17.  24
    Vico’s Theory of Education for the Common Good.Thora Ilin Bayer - 2002 - New Vico Studies 20:19-24.
    Elio Gianturco said, of De mente heroica (On the Heroic Mind) “it is one of the most inspired ‘invitations to learning’ ever penned. . . . The eros of learning has seldom been expressed in more electrifying terms.”Vico advocates the humanist ideal that the goal of education is the realization of the natural bond between eloquence and wisdom. The educated person has the goal of becoming “wisdom speaking” (la sapienza che parla). The aim of the individual in any system of (...)
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  18.  18
    Vico’s Theory of Education for the Common Good.Thora Ilin Bayer - 2002 - New Vico Studies 20:19-24.
    Elio Gianturco said, of De mente heroica “it is one of the most inspired ‘invitations to learning’ ever penned.... The eros of learning has seldom been expressed in more electrifying terms.”Vico advocates the humanist ideal that the goal of education is the realization of the natural bond between eloquence and wisdom. The educated person has the goal of becoming “wisdom speaking”. The aim of the individual in any system of education should be to grasp all the branches of knowledge in (...)
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  19.  31
    Religion and Common Sense. [REVIEW]A. R. - 1967 - Review of Metaphysics 20 (4):729-730.
    After suggesting that religion may be defined rather generally as "positive concern," and after stipulating that the essence of worship consists in some form of "earnest dedication," Robins discusses the relationship between religion, magic, and morality. Thereafter he traces the history of Judaism and Christianity in order to cast some light on our religious inheritance. The author emphasizes the purely natural origin of religion, the questionable authenticity of the Bible, the mythological status of the God-man Jesus, and the pragmatic value (...)
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  20.  31
    Critical Multiculturalism.Chicago Cultural Studies Group - 1992 - Critical Inquiry 18 (3):530.
    We would like to open some questions here about the institutional and cultural conditions of anything that might be called cultural studies or multiculturalism. By introducing cultural studies and multiculturalism many intellectuals aim at a more democratic culture. We share this aim. In this essay, however, we would like to argue that the projects of cultural studies and multiculturalism require: a more international model of cultural studies than the dominant Anglo-American versions; renewed attention to the institutional environments of cultural studies; (...)
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  21.  9
    Centre de Recherches Sociologiques sur le Droit et les Institutions Pénales conditional fee agreement confidence interval.Clean Air Act & Chicago Alternative Policing Strategy - 2010 - In Peter Cane & Herbert M. Kritzer (eds.), The Oxford Handbook of Empirical Legal Research. Oxford University Press.
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  22. Practical wisdom and moral imagination in Sense and Sensibility.Karen Stohr - 2006 - Philosophy and Literature 30 (2):378-394.
    In lieu of an abstract, here is a brief excerpt of the content:Practical Wisdom and Moral Imagination in Sense and SensibilityKaren StohrThere is no single virtue more important to Aristotle's ethical theory than the intellectual virtue of phronesis, or practical wisdom. Yet for all its importance, it is not easy to make sense of this virtue, either in Aristotle's own writings or in virtue ethics more generally. Insofar as Aristotle defines it, he does so opaquely, saying it is "a state (...)
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  23.  78
    Proper‐Function Moral Realism.Jeffrey Wisdom - 2017 - European Journal of Philosophy 25 (4):1660-1674.
    A common line of thought in contemporary metaethics is that certain facts about the evolutionary history of humans make moral realism implausible. Two of the most developed evolutionary cases against realism are found in the works of Richard Joyce and Sharon Street. In what follows, I argue that a form of moral realism that I call proper-function moral realism can meet Joyce and Street's challenges. I begin by sketching the basics of proper-function moral realism. I then present what I (...)
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  24. Institutional Economics.John R. Commons - 1935 - International Journal of Ethics 45 (4):474-476.
  25. The Analysis of Sense-Data: A Reply to Mr. Paul.J. O. Wisdom - 1935 - Analysis 3 (3):43 - 46.
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  26.  83
    The Analysis of Sense-Data.J. O. Wisdom - 1934 - Analysis 2 (5):78 - 80.
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  27. The Analysis of Sense-Data: A Reply to Mr. Paul.J. O. Wisdom - 1936 - Analysis 3 (3):43.
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  28. Four contemporary interpretations of the nature of science.J. O. Wisdom - 1971 - Foundations of Physics 1 (3):269-284.
    Instrumentalism is an approach to science that treats a theory as a tool and only as a tool for computation; it dispenses with the concept of truth.Conventionalism treats a theory as true by convention if it forms a pattern of observations from which correct predictions can be made.Operationalism denies meaning to the concepts of a theory unless they can be defined operationally. It is argued in this paper that truth-value is indispensable to science, because a theory can be rejected only (...)
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    Sensing Agency and Resistance in Old Prisons: A Pragmatist Analysis of Institutional Control.King-To Yeung & Mahesh Somashekhar - 2016 - Theory, Culture and Society 33 (3):79-101.
    Using the exemplary case of 19th-century American state penitentiaries, the authors explore penitentiary control from the perspective of sensing agents who navigate a controlled sensory ecology – the prison, as structured by institutional rules, differential power relations, and architectural plans. Moving beyond Foucault’s Discipline and Punish and Goffman’s Asylums, they stress a pragmatist approach to understanding human sensing and explain inmates’ creativity under constraints. Employing wardens’ disciplinary journals and other secondary reports, the article emphasizes three theoretical issues that explain why (...)
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  30.  5
    Philosophy of the Social Sciences.John Oulton Wisdom - 1993
    This volume considers the problem of social pathology in modern society, in terms of a breakdown of social structure. The author gives a careful explanation of the notion of social structure. Examples are drawn from Marx, Lorenz, and post-war Great Britain, and Professor Wisdom develops the idea that a common underlying factor where social structures go badly wrong lies in the breakdown of caste.
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  31.  14
    Esotericism.J. O. Wisdom - 1959 - Philosophy 34 (131):338-.
    Some readers, even though well versed in philosophy, may be bewildered by Wittgenstein's posthumous book on the philosophy of mathematics and unable to find a dominant theme running through even a part of it; to list the main contents–headings would make them none the wiser. Although two main themes may in the end be discerned in it, they do not pervade the book after the usual manner of themes; one has rather the sense of wandering about the corridors of a (...)
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  32.  5
    Esotericism.J. O. Wisdom - 1987 - In Joseph Agassi & I. C. Jarvie (eds.), Philosophy. Kluwer Academic Publishers. pp. 51--68.
    Some readers, even though well versed in philosophy, may be bewildered by Wittgenstein's posthumous book on the philosophy of mathematics and unable to find a dominant theme running through even a part of it; to list the main contents–headings would make them none the wiser. Although two main themes may in the end be discerned in it, they do not pervade the book after the usual manner of themes; one has rather the sense of wandering about the corridors of a (...)
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  33.  43
    Theoretical Virtues and Theory Adjudication in the Origin of Life Debate.Jeff Wisdom - 2003 - Auslegung 26 (1):41-58.
    In this essay, I examine the three theoretical virtues most commonly discussed in relation to the origins debate and propose some difficulties for their application to the issue. I then consider additional conceptual problems which appear to indicate that adjudicating the origins debate involves, among other things, philosophical considerations which are often logically prior to and in some ways more important than an examination of the empirical data per se. Given these and other factors, I conclude that there is no (...)
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  34.  11
    Eternal Life.John Wisdom - 1968 - Royal Institute of Philosophy Lectures 2:239-250.
    I Fear you will be disappointed in what I have to say. For I am going to talk about those who, though they have said ‘There is a way to eternal life’, have then gone on to explain that what they mean does not imply that there is a way to a life that endures for ever or even a life after death. It is plain that those who do this take from the words ‘There is a way to eternal (...)
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  35.  15
    Eternal Life.John Wisdom - 1968 - Royal Institute of Philosophy Supplement 2:239-250.
    I Fear you will be disappointed in what I have to say. For I am going to talk about those who, though they have said ‘There is a way to eternal life’, have then gone on to explain that what they mean does not imply that there is a way to a life that endures for ever or even a life after death. It is plain that those who do this take from the words ‘There is a way to eternal (...)
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  36.  8
    Book reviews : Faraday as a natural philosopher. Joseph Agassi. Chicago: University of chicago press, i97i. Pp. XIV+359.J. L. Synge & J. O. Wisdom - 1973 - Philosophy of the Social Sciences 3 (4):351-357.
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  37. Institutional Economics. By Willard E. Atkins. [REVIEW]John R. Commons - 1934 - International Journal of Ethics 45:474.
  38.  76
    Breve storia dell'etica.Sergio Cremaschi - 2012 - Roma RM, Italia: Carocci.
    The book reconstructs the history of Western ethics. The approach chosen focuses the endless dialectic of moral codes, or different kinds of ethos, moral doctrines that are preached in order to bring about a reform of existing ethos, and ethical theories that have taken shape in the context of controversies about the ethos and moral doctrines as means of justifying or reforming moral doctrines. Such dialectic is what is meant here by the phrase ‘moral traditions’, taken as a name for (...)
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  39.  60
    Cultural progress is the result of developmental level of support.Michael Lamport Commons & Eric Andrew Goodheart - 2008 - World Futures 64 (5-7):406 – 415.
    How is cultural progress possible? Historically, no other animal has progressed as humans have. Conventional wisdom suggests that by having language, people accumulate knowledge, which produces progress. Such Formal stage 10 wisdom begs fundamental questions. Thus, we assert the cultural necessity of levels of support, or scaffolding, for people to develop higher stages of hierarchical complexity. The resulting, wider accessibility to higher-stage action and knowledge, which requires higher stages of development to understand, enables social and scientific progress. With memes and (...)
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  40.  20
    Book reviews : Faraday as a natural philosopher. Joseph Agassi. Chicago: University of chicago press, i97i. Pp. XIV+359 ($i2.50). [REVIEW]J. L. Synge & J. O. Wisdom - 1973 - Philosophy of the Social Sciences 3 (1):351-357.
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  41. Bang Bang - A Response to Vincent W.J. Van Gerven Oei.Jeremy Fernando - 2011 - Continent 1 (3):224-228.
    On 22 July, 2011, we were confronted with the horror of the actions of Anders Behring Breivik. The instant reaction, as we have seen with similar incidents in the past—such as the Oklahoma City bombings—was to attempt to explain the incident. Whether the reasons given were true or not were irrelevant: the fact that there was a reason was better than if there were none. We should not dismiss those that continue to cling on to the initial claims of a (...)
     
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  42.  11
    The Question of Just Ruling in Siyāsatnāmas: Ethical Argument and Self-interest Argument.Zeynel Abidin Kilinç - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):673-691.
    This study analyzes Siyāsatnāma tradition in Sunnī political thought in terms of exploring the problem of just ruling. In the relevant literature, the dominant approach considers Siyāsatnāmas as ethical advice in general and regards them as ineffective against an unjust ruler who has no ethical concern. This study criticizes this dominant view by claiming that in addition to the religious/ethical argument to promote a just rule, the Siyāsatnāma tradition develops a second argument designed specifically for an unjust ruler who ignores (...)
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  43. Utilitarianism, institutions, and justice.James Wood Bailey - 1997 - New York: Oxford University Press.
    This book is a rebuttal of the common charge that the moral doctrine of utilitarianism permits horrible acts, justifies unfair distribution of wealth and other social goods, and demands too much of moral agents. Bailey defends utilitarianism by applying central insights of game theory regarding feasible equilibria and evolutionary stability of norms to elaborate an account of institutions that real-world utilitarians would want to foster. With such an account he shows that utilitarianism, while still a useful doctrine for criticizing (...)
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  44.  13
    Wisdom as Moderation: A Philosophy of the Middle Way.Charles Hartshorne - 1987 - State University of New York Press.
    This work brings to a new focus the unity of Hartshorne's thought as a whole, showing the relationship between good philosophical sense and good common sense.
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  45.  28
    The wisdom of Thales and the problem of the word IEPOΣ.Michael Clarke - 1995 - Classical Quarterly 45 (02):296-.
    Those who write about early Greek literature often assume that each item in the ancient vocabulary answers to a single concept in the world-view of its users. It seems reasonable to hope that the body of ideas represented by a particular Greek word will frame one's discussion better than any question that could be asked in English: so that a cautious scholar might prefer to discuss the phenomenon called αδς, for example, than to plunge into a study of Greek ideas (...)
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  46.  13
    The wisdom of Thales and the problem of the word IEPOΣ.Michael Clarke - 1995 - Classical Quarterly 45 (2):296-317.
    Those who write about early Greek literature often assume that each item in the ancient vocabulary answers to a single concept in the world-view of its users. It seems reasonable to hope that the body of ideas represented by a particular Greek word will frame one's discussion better than any question that could be asked in English: so that a cautious scholar might prefer to discuss the phenomenon called αἰδώς, for example, than to plunge into a study of Greek ideas (...)
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  47. Common Places.David Glidden - 1995 - Philosophy and Geography 3:169-190.
    An argument for a bottom-up model of social philosophy: Notwithstanding local presumptions and prejudice, common sense is sufficiently aligned with shared experience to be at least locally reliable. It seems as if traversing common ground is requisite for mutual understanding, even if such commonplaces are locally derived. A community of commonplaces is fundamental for communication and can convey an almost miraculous wisdom.
     
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  48.  6
    Ethical Wisdom of Asia.Thomas Menamparampil - 2014 - Tattva - Journal of Philosophy 6 (1):1-26.
    In this paper I would like to suggest that we build a common ground between communities when there is a perceived sense of injustice between them. My plea is that it has become imperative to add an ethical dimension to our discussion in our debates on justice. This paper is an invitation that we tap the ethical wisdom of various communities, in this case particularly those of Asia, in order to build better relationship between communities.
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  49.  5
    Sacramental Wisdom: Humilitatio, Eruditio, Exercitatio in the Scholastics and Today.O. P. Sr Albert Marie Surmanski - 2023 - Nova et Vetera 21 (4):1391-1413.
    In lieu of an abstract, here is a brief excerpt of the content:Sacramental Wisdom:Humilitatio, Eruditio, Exercitatio in the Scholastics and TodaySr. Albert Marie Surmanski O.P.IntroductionThe relationship between human nature and the sacraments is often characterized in a way that takes away from the beauty and power of the sacraments. Sacraments are sometimes viewed today as something basically irrelevant to human life, an interesting spiritual "option" for those who find comfort in ritual. This view leads to a sacramental practice that is (...)
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    Neurobiology and the development of human morality: evolution, culture, and wisdom.Darcia Narváez - 2014 - New York: W. W. Norton & Company.
    The neurobiology and development of human morality in light of evolution -- More than genes : human inheritances and the moral sense -- The dynamic self : emotions and development -- Moral heritage 1 : engagement of the heart -- Moral heritage 2 : communal imagination -- Undercare and the stress response : early life gone wrong -- The morality that stress promotes : self protective ethics -- Shifting moral mindsets -- Culture and imagination: cooperation or competition? -- Paths to (...)
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