Search results for 'Phronesis' (try it on Scholar)

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  1. Jessica Moss (2011). Virtue Makes the Goal Right: Virtue and Phronesis in Aristotle's Ethics. Phronesis 56 (3):204-261.
    Aristotle repeatedly claims that character-virtue “makes the goal right“, while Phronesis is responsible for working out how to achieve the goal. Many argue that these claims are misleading: it must be intellect that tells us what ends to pursue. I argue that Aristotle means just what he seems to say: despite putative textual evidence to the contrary, virtue is (a) a wholly non-intellectual state, and (b) responsible for literally supplying the contents of our goals. Furthermore, there are no good (...)
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  2. Fredrik Svenaeus (2003). Hermeneutics of Medicine in the Wake of Gadamer: The Issue of Phronesis. Theoretical Medicine and Bioethics 24 (5):407-431.
    The relevance of the Aristotelian concept ofphronesis – practical wisdom – for medicine and medical ethics has been much debated during the last two decades. This paper attempts to show how Aristotle’s practical philosophy was of central importance toHans-Georg Gadamer and to the development of his philosophical hermeneutics, and how,accordingly, the concept of phronesiswill be central to a Gadamerian hermeneutics of medicine. If medical practice is conceived of as an interpretative meeting between doctor and patient with the aim of restoring (...)
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  3.  15
    Kristjan Kristjansson (2005). Smoothing It: Some Aristotelian Misgivings About the Phronesis‐Praxis Perspective on Education. Educational Philosophy and Theory 37 (4):455-473.
    A kind of ‘neo‐Aristotelianism’ that connects educational reasoning and reflection to phronesis, and education itself to praxis, has gained considerable following in recent educational discourse. The author identifies four cardinal claims of this phronesis‐praxis perspective: that a) Aristotle's epistemology and methodology imply a stance that is essentially, with regard to practical philosophy, anti‐method and anti‐theory; b) ‘producing’, under the rubric of techné, as opposed to ‘acting’ under the rubric of phronesis, is an unproblematically codifiable process; c) (...) must be given a particularist interpretation; and d) teaching is best understood as praxis in the Aristotelian sense, guided by phronesis. The author argues that these claims have insufficient grounding in Aristotle's own writings, and that none of them stands up to scrutiny. (shrink)
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  4.  60
    Lucas Angioni (2009). AS RELAÇÕES ENTRE “FINS” E “MEIOS” E A RELEVÂNCIA MORAL DA PHRONESIS NA ÉTICA DE ARISTÓTELES. Revista Filosófica de Coimbra 35 (35):185-204.
    I discuss three kinds of relationship between ends and means (or "things that promote ends") in the Aristotelian ethical theory, in order to clarify how moral virtues and phronesis are related both in adopting ends and in determining means for virtuous actions. Phronesis seems to be mainly charged with determining means for an end given by the moral virtues, but it must involve some conception of ends too. Phronesis cannot be parasitic on moral virtue concerning the conception (...)
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  5.  20
    Olav Eikeland (2008). The Ways of Aristotle: Aristotelian Phrónêsis, Aristotelian Philosophy of Dialogue, and Action Research. Peter Lang.
    This book is a meticulous study of Aristotle's phronesis and its applications to the fields of personal development or character formation and of ethical ...
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  6.  48
    John Wall (2003). Phronesis, Poetics, and Moral Creativity. Ethical Theory and Moral Practice 6 (3):317-341.
    At least since Aristotle, phronesis (practical wisdom) and poetics (making or creating) have been understood as essentially different activities, one moral the other (in itself) non-moral. Today, if anything, this distinction is sharpened by a Romantic association of poetics with inner subjective expression. Recent revivals of Aristotelian ethics sometimes allow for poetic dimensions of ethics, but these are still separated from practical wisdom per se. Through a fresh reading of phronesis in the French hermeneutical phenomenologist Paul Ricoeur, I (...)
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  7.  19
    Tyreman Stephen (2000). Promoting Critical Thinking in Health Care: Phronesis and Criticality. Medicine, Health Care and Philosophy 3 (2):117-124.
    This paper explores the notion of ‘expert’ health care practitioner in the context of critical thinking and health care education where scientific rather than philosophical inquiry has been the dominant mode of thought. A number of factors have forced are appraisal in this respect: the challenge brought about by the identification of complex ethical issues in clinical situations; medicine's `solving' of many of the simple health problems; the recognition that uncertainty is a common and perhaps innate feature of clinical practice; (...)
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  8.  12
    Jussi Backman (2016). Hermeneutics and the Ancient Philosophical Legacy: Hermeneia and Phronesis. In Niall Keane & Chris Lawn (eds.), The Blackwell Companion to Hermeneutics. John Wiley & Sons 22-33.
    Hermeneutics as we understand it today is an essentially modern phenomenon. The chapter presents observations that illustrate some of the central ways in which the modern and late modern phenomena of philosophical hermeneutics relate to the ancient philosophical legacy. First, the roots of hermeneutics are traced to ancient views on linguistic, textual, and sacral interpretation. The chapter then looks at certain fundamentally unhermeneutic elements of the Platonic, Aristotelian, and Augustinian “logocentric” theory of meaning that philosophical hermeneutics and its heirs sought (...)
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  9.  22
    Kristján Kristjánsson (2015). Phronesis as an Ideal in Professional Medical Ethics: Some Preliminary Positionings and Problematics. Theoretical Medicine and Bioethics 36 (5):299-320.
    Phronesis has become a buzzword in contemporary medical ethics. Yet, the use of this single term conceals a number of significant conceptual controversies based on divergent philosophical assumptions. This paper explores three of them: on phronesis as universalist or relativist, generalist or particularist, and natural/painless or painful/ambivalent. It also reveals tensions between Alasdair MacIntyre’s take on phronesis, typically drawn upon in professional ethics discourses, and Aristotle’s original concept. The paper offers these four binaries as a possible analytical (...)
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  10.  44
    Bronwyn Finnigan (2015). Phronesis in Aristotle: Reconciling Deliberation with Spontaneity. Philosophy and Phenomenological Research 91 (3):674-697.
    A standard thesis of contemporary Aristotelian virtue ethics and some recent Heideggerian scholarship is that virtuous behavior can be performed immediately and spontaneously without engaging conscious processes of deliberative thought. It is also claimed that phronēsis either enables or is consistent with this possibility. In the Nicomachean Ethics, however, Aristotle identifies phronesis as the excellence of the calculative part of the intellect, claims that calculation and deliberation are the same and that it is the mark of the phronimos to (...)
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  11.  76
    Chris W. Surprenant (2012). Politics and Practical Wisdom: Rethinking Aristotle's Account of Phronesis. Topoi 31 (2):221-227.
    This paper examines the nature of Aristotelian phronesis , how it is attained, and who is able to attain it inside the polis . I argue that, for Aristotle, attaining phronesis does not require an individual to perfect his practical wisdom to the point where he never makes a mistake, but rather it is attained by certain individuals who are unable to make a mistake of this kind due to their education, habituation, and position in society.
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  12.  21
    Roberto Wu (2011). A ontologia da Phronesis: a leitura heideggeriana da ética de Aristóteles. Veritas: Revista de Filosofia da PUCRS 56 (1):95-110.
    O artigo discute conceitos da filosofia prática de Aristóteles e sua apropriação por Heidegger no período dos anos 1920. Para isso, o autor explora a interpretação heideggeriana do conceito de totalidade e sua relação com o particular, a fim de caracterizar a situação concreta como o solo hermenêutico das relações de compreensão. Investiga-se a conexão interna dos conceitos que se referem à praxis em Aristóteles, destacando-se a importância da phronesis na sua retomada ontológica por Heidegger. O artigo encerra indicando (...)
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  13.  10
    Gregory Fried (2014). Retrieving Phronêsis: Heidegger on the Essence of Politics. Continental Philosophy Review 47 (3-4):293-313.
    To be human is to be in the world with others, and so what it means to be goes to the root of ethical and political life. One would have to be exceptionally obtuse not to recognize that this age, which we now share as a planetary humanity, is indeed in crisis, despite all our apparent progress if not because of it: the economic and political upheavals that threaten to throw whole regions into uproar, the shifts in climate that threaten (...)
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  14.  1
    Gaetano Chiurazzi (2016). Verdad Extrametódica y Ontología de la Praxis: La Racionalidad Mediadora de la Phrónesis. Hybris. Revista de Filosofía 7 (1):151-170.
    La defensa gadameriana del carácter extra-metódico de la verdad de las ciencias humanas, teorizada en Verdad y método, no es el simple rechazo del método; ella nace de la conciencia de que hay verdades que no pueden ser reducibles a las condiciones del método, porque se refieren a una dimensión ontológica que no se refiere a la repetitividad y a la conmensurabilidad. Tales aspectos de lo real son los acontecimientos contingentes, accidentales, aquellos que definimos como propiamente históricos. En este texto (...)
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  15.  6
    Donald A. Landes (2015). Phronēsis and the Art of Healing: Gadamer, Merleau-Ponty, and the Phenomenology of Equilibrium in Health. Human Studies 38 (2):261-279.
    In the Nicomachean Ethics, Aristotle places the art of medicine alongside other examples of technē. According to Gadamer, however, medicine is different because in medicine the physician does not, properly speaking, produce anything. In The Enigma of Health, rather than introducing Aristotle’s intellectual virtue of phronēsis (practical wisdom) as a way of understanding medical practice, Gadamer focuses on how medicine is a technē “with a difference”. In this paper, I argue that, despite the richness of his insights, this focus prevents (...)
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  16. Nowys Navas (2012). Phrónesis y Hermenéutica. Apuntes Filosóficos 21 (40).
    En este artículo desplegaremos los supuestos que conducen a la rehabilitación del pensamiento de Aristóteles por parte de Gadamer, la cual tiene como eje central a la phrónesis aristotélica interpretada en vista del horizonte de la comprensión hermenéutica. Phronesis and HermeneuticsIn this article we will expound the assumptions that lead to the rehabilitation of Aristotle's thought by Gadamer, which has the Aristotelian phronesis as a core concept, interpreted in light of the horizon of hermeneutic understanding.
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  17. Lucas Angioni (2011). Phronesis e Virtude do Caráter em Aristóteles: comentários a Ética a Nicômaco VI. Dissertatio 34:303-345.
    These are commentaries to the translation into Portuguese of Nicomachean Ethics VI, found in the same volume of Dissertatio.
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  18.  15
    Don Flaming (2001). Using Phronesis Instead of 'Research-Based Practice' as the Guiding Light for Nursing Practice. Nursing Philosophy 2 (3):251-258.
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  19.  44
    Christopher P. Long (2002). The Ontological Reappropriation of Phronēsis. Continental Philosophy Review 35 (1):35-60.
    Ontology has been traditionally guided by sophia, a form of knowledge directed toward that which is eternal, permanent, necessary. This tradition finds an important early expression in the philosophical ontology of Aristotle. Yet in the Nicomachean Ethics, Aristotle's intense concern to do justice to the world of finite contingency leads him to develop a mode of knowledge, phronsis, that implicitly challenges the hegemony of sophia and the economy of values on which it depends. Following in the tradition of the early (...)
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  20.  25
    Garrett K. Chan (2005). Understanding End‐of‐Life Caring Practices in the Emergency Department: Developing Merleau‐Ponty's Notions of Intentional Arc and Maximum Grip Through Praxis and Phronesis. Nursing Philosophy 6 (1):19-32.
  21.  18
    Stein M. Wivestad (2008). The Educational Challenges of Agape and Phronesis. Journal of Philosophy of Education 42 (2):307-324.
    Children as learners need adults who love them, even when the children are unable to give anything in return. Furthermore, adults should be able to make wise judgements concerning what is good for the children. The clarification of these principles and of their educational import has to start within our own cultural tradition. Agape (unconditional love, neighbour-love or charity) is a basic concept in the Christian tradition. Phronesis (moral wisdom, practical judgement or prudence) has a key position in the (...)
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  22.  10
    Regina Queiroz (2012). The Importance of Phronesis as Communal Business Ethics Reasoning Principle. Philosophy of Management 11 (2):49-61.
    In this article I maintain the importance of the Aristotelian concept of prudence or phronesis applied to business ethics, distinguishing its meaning from Solomon and Hartman’s approaches to Aristotelian business ethics. Whereas Solomon stresses the value of perception of particulars and Hartman criticizes the incapacity of Aristotelian phronesis to dwell with the interests of others, I advocate that Aristotelian virtue ethics is important because the concept of phronesisdoes three things: (a) stresses the rational calculation and general principles or (...)
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  23.  21
    D. S. Schultz & L. V. Flasher (2011). Charles Taylor, Phronesis, and Medicine: Ethics and Interpretation in Illness Narrative. Journal of Medicine and Philosophy 36 (4):394-409.
    This paper provides a brief overview and critique of the dominant objectivist understanding and use of illness narrative in Enlightenment (scientific) medicine and ethics, as well as several revisionist accounts, which reflect the evolution of this approach. In light of certain limitations and difficulties endemic in the objectivist understanding of illness narrative, an alternative phronesis approach to medical ethics influenced by Charles Taylor’s account of the interpretive nature of human agency and language is examined. To this end, the account (...)
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  24.  52
    Shaun Gallagher (1993). The Place of Phronesis in Postmodern Hermeneutics. Philosophy Today 37 (3):298-305.
    The conception of paralogy, which Jean-Francois Lyotard develops in The Postmodern Condition, motivates a number of questions concerning justice and the moral life. In this paper I suggest that Lyotard's account fails to provide an adequate answer to these questions, and that a more satisfactory account of justice in paralogy can be developed by exploring the concept of phronesis. John Caputo's "ethics of dissemination," in some respects, leads us in this direction. Although both theorists attempt to develop their accounts (...)
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  25.  9
    Pierluigi Donini (2003). Mimèsis tragique et apprentissage de la phronèsis. Les Etudes Philosophiques 67 (4):436.
    Nombreux signes montrent qu’Aristote a conçu la Poétique en continuité avec les livres de la Politique consacrés au problème de l’éducation. Lue à la lumière de ces textes, la Poétique manisfeste la volonté de son auteur d’attribuer à la poésie, et en particulier à la poésie tragique, la fonction d’aider les hommes adultes dont le caractère a déjà été formé, à développer la phronèsis, la sagesse pratique qui guide de manière rationnelle le comportement et stabilise l’équilibre des émotions de l’agent. (...)
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  26.  54
    F. Daniel Davis (1997). Phronesis, Clinical Reasoning, and Pellegrino's Philosophy of Medicine. Theoretical Medicine and Bioethics 18 (1-2).
    In terms of Aristotle's intellectual virtues, the process of clinical reasoning and the discipline of clinical medicine are often construed as techne (art), as episteme (science), or as an amalgam or composite of techne and episteme. Although dimensions of process and discipline are appropriately described in these terms, I argue that phronesis (practical reasoning) provides the most compelling paradigm, particularly of the rationality of the physician's knowing and doing in the clinical encounter with the patient. I anchor this argument, (...)
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  27.  29
    Eric B. Beresford (1996). Can Phronesis Save the Life of Medical Ethics? Theoretical Medicine and Bioethics 17 (3).
    There has been a growing interest in casuistry since the ground breaking work of Jonsen and Toulmin. Casuistry, in their view, offers the possibility of securing the moral agreement that policy makers desire but which has proved elusive to theory driven approaches to ethics. However, their account of casuistry is dependent upon the exercise of phronesis. As recent discussions of phronesis make clear, this requires attention not only to the particulars of the case, but also to the substantive (...)
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  28.  22
    Glenn Mcgee (1996). Phronesis in Clinical Ethics. Theoretical Medicine and Bioethics 17 (4).
    This essay argues that while we have examined clinical ethics quite extensively in the literature, too little attention has been paid to the complex question of how clinical ethics is learned. Competing approaches to ethics pedagogy have relied on outmoded understandings of the way moral learning takes place in ethics. It is argued that the better approach, framed in the work of Aristotle, is the idea of phronesis, which depends on a long-term mentorship in clinical medicine for either medical (...)
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  29.  38
    Thomas P. Hohler (2007). Phronēsis Transformed: From Aristotle to Heidegger to Ricoeur. American Catholic Philosophical Quarterly 81 (3):347-372.
    The article begins with Aristotle’s discussion of phronēsis for ethical life, only to discover the absence of a universal dimension. This issue of parochialism as opposed to a kind of universalism is a structural element of this paper. Secondly, Heidegger’s ontological interpretation of phronēsis creatively transforms phronēsis to highlight a tension between ethics and fundamental ontology—a tension overcome in the paper’s third section devoted to Ricoeur. Thus, Ricoeur’s post-critical phronēsis is shown to possess a universal dimension while disclosing ontologically. Phronēsis (...)
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  30.  19
    Sean Drysdale Walsh (2012). Kant's Theory of Right as Aristotelian Phronesis. International Philosophical Quarterly 52 (2):227-246.
    Many philosophers believe that a moral theory, given all the relevant facts, should be able to determine what is morally right and wrong. It is commonly argued that Aristotle’s ethical theory suffers from a fatal flaw: it places responsibility for determining right and wrong with the virtuous agent who has phronesis rather than with the theory itself. It is also commonly argued that Immanuel Kant’s ethical theory does provide a concept of right that is capable of determining right and (...)
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  31.  27
    Helgard Mahrdt (2007). Phronēsis bei Aristoteles und Hannah Arendt. Von der Sorge um das Leben und das Selbst zur Sorge um die Welt. Deutsche Zeitschrift für Philosophie 55 (4):587-603.
    Hannah Arendt nimmt in ihrer Rekonzeptualisierung von Politik vielfach Bezug auf Aristoteles. Für die Beziehung zwischen Handeln und Sprechen als unterschieden von Herstellen und Arbeiten und für das Verhältnis Philosophie und Politik war Heidegger als Vermittler oder besser Interpret von Aristoteles' praktischer Philosophie für sie von zentraler Bedeutung. Für Hannah Arendt stellte die aristotelische phronēsis die Achse von Buch VI der Nikomachischen Ethik dar. Es war Martin Heidegger, der bei seiner gründlichen Exegese dieses Buches deutlich herausarbeitete, dass es die Aufgabe (...)
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  32.  9
    Matthew C. Weidenfeld (2011). Heidegger's Appropriation of Aristotle: Phronesis, Conscience, and Seeing Through the One. European Journal of Political Theory 10 (2):254-276.
    This article attempts to show that Heidegger’s phenomenology may shed light on political phenomena. It pursues this project by arguing that Heidegger’s phenomenology is an appropriation of Aristotle’s practical philosophy and his conceptualization of phronesis. I argue that, in Being and Time, Heidegger’s ‘circumspection’, which is a capacity for making sense of practical situations, is a translation of phronesis. Heidegger argues, though, that the sight of circumspection is foreshortened by the rules and norms of ‘the one’. In division (...)
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  33.  5
    Danielle Lories (2013). La phronesis du sage stoicien. Areté. Revista de Filosofía 11 (1-2):219 - 244.
    The traditional image of the stoic sage, retired and solitary, indifferent to all that does not "rely" on him, and thus to the most part of events that mark the course of the world and of human lives, is a simplistic view that ought to be reconsidered. To do so, we try to show that the virtue borrowed from the sophos by the texts of ancient stoicism has indeed the traits of the Aristotelian phronesis, political excellence and thus virtue (...)
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  34.  2
    Francisco Piñón Gaytán (1999). La phronesis griega como forma mentis de eticidad. Signos Filosóficos 1 (1):103-114.
    "œLa phronesis como forma mentis de eticidad"Este ensayo pretende restaurar el espacio en que el pensamiento griego situ� los conceptos de virtud y de prudencia, invocando una nueva interpretaci�n sobre el problema de la �tica y la subjetividad. El autor diserta sobre la virtud de la prudencia con el uso de una hermen�utica com�n a la tradici�n cultural del Occidente europeo y que integra lo mejor de la interpretaci�n hist�rica que Croce, Heidegger o Bultmann, por ejemplo, han legado al (...)
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  35.  2
    Thomas P. Hohler (2008). Phronēsis Transformed. American Catholic Philosophical Quarterly 81 (3):347-372.
    The article begins with Aristotle’s discussion of phronēsis for ethical life, only to discover the absence of a universal dimension. This issue of parochialism as opposed to a kind of universalism is a structural element of this paper. Secondly, Heidegger’s ontological interpretation of phronēsis creatively transforms phronēsis to highlight a tension between ethics and fundamental ontology—a tension overcome in the paper’s third section devoted to Ricoeur. Thus, Ricoeur’s post-critical phronēsis is shown to possess a universal dimension while disclosing ontologically. Phronēsis (...)
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  36.  4
    M. H. Mann (2013). Civic Phronesis: Rawls' Anti-Sacrificial Ethics for Capability Justice. Philosophy and Social Criticism 39 (1):21-43.
    Eric Nelson has recently argued that John Rawls’ interpretation of the maxim to respect persons as ends in themselves which grants priority to our least-advantaged citizens violates the liberal commitment to neutrality towards each person’s capability to choose her or his conception of the good. This violation is revealed by the sectarian character of Martha Nussbaum’s list of capabilities, her Aristotelian extension of Rawls’ distributive ethics. I argue that Nelson advances an elitist interpretation of the non-violability of persons, in which (...)
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  37. A. Brancacci, A. Campodonico, M. Dixsaut, J. -J. Duhot, G. Fiasse, J. Duhot & J. Gourinat (2008). Le Jugement Pratique: Autour de la Notion de Phronèsis. Vrin.
    La notion aristotélicienne de phronèsis met en évidence une spécificité de la raison pratique. Celle-ci a été constamment reconnue au long des siècles, en dépit des avatars de la phronèsis face à l’évolution de l’esprit scientifique jusqu’à la techno-science et la société de l’information contemporaines. Les thèses d’Aristote prennent place dans une histoire retracée ici à gros traits, des Présocratiques à Kant et à la scène herméneutique, phénoménologique et analytique d’aujourd’hui.D’une part, le présent recueil inscrit l’actuel intérêt pour la notion (...)
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  38. Bent Flyvbjerg, Todd Landman & Sanford Schram (eds.) (2012). Real Social Science: Applied Phronesis. Cambridge University Press.
    Real Social Science presents a new, hands-on approach to social inquiry. The theoretical and methodological ideas behind the book, inspired by Aristotelian phronesis, represent an original perspective within the social sciences, and this volume gives readers for the first time a set of studies exemplifying what applied phronesis looks like in practice. The reflexive analysis of values and power gives new meaning to the impact of research on policy and practice. Real Social Science is a major step forward (...)
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  39. Kieran Setiya (2002). Reasons Without Rationalism: A Virtue Theory of Phronesis. Dissertation, Princeton University
    An agent's character is often revealed in the contents of her practical reasoning, in the considerations to which she is sensitive and how she is moved by them, in the acts she considers, the ends she adopts, and in how she plans for the present and the future. According to an influential view, we can distinguish the assessment of practical thought as good or bad reasoning from its assessment as an expression of character. For instance, we might think that good (...)
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  40. Fredrik Svenaeus (2014). Empathy as a Necessary Condition of Phronesis: A Line of Thought for Medical Ethics. Medicine, Health Care and Philosophy 17 (2):293-299.
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  41. J. Dunne (2000). Back to the Rough Ground:Phronesis' andTechne'in Modern Philosophy and in Aristotle (Bernd Bartl). Australasian Journal of Philosophy 78 (1):140-141.
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  42. Hongwen Zhu (2008). Towards One Kind of Social Science as Phronesis. Proceedings of the Xxii World Congress of Philosophy 46:121-127.
    Social science, as a social and intellectual institution, inherent in modernity, as well as the modern social systems and orders, is the prerequisite and manifestation of the reflexivity in the modern world. There are, however, some fundamental problems in modern social science, in terms of its specialized system and methodological paradigms and conceptions.
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  43.  9
    John Shotter & Haridimos Tsoukas, Performing Phronesis: On the Way to Engaged Judgment.
    Practical wisdom and judgment, rather than seen as ‘things’ hidden inside the mind, are best talked of, we suggest, as emerging developmentally within an unceasing flow of activities, in which practitioners are inextricably immersed. Following a performative line of thinking, we argue that when practitioners (namely, individuals immersed in a practice, experiencing their tasks through the emotions, standards of excellence and moral values the practice engenders or enacts) face a bewildering situation in which they do not know, initially at least, (...)
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  44.  6
    Jand Noel (1999). On the Varieties of Phronesis. Educational Philosophy and Theory 31 (3):273–289.
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  45. Ronald M. Polansky (2000). "Phronesis" on Tour: Cultural Adaptability of Aristotelian Ethical Notions. Kennedy Institute of Ethics Journal 10 (4):323-336.
    : How might bioethics take account of cultural diversity? Can practical wisdom of an Aristotelian sort be applied across cultures? After showing that practical wisdom involves both intellectual cleverness and moral virtue, it is argued that both these components have universality. Hence practical wisdom must be universal as well. Hellenic ethical thought neither depended on outdated theoretical notions nor limited itself to the Greek world, but was in fact developed with constant awareness of cultural differences, so it arguably works as (...)
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    S. E. Foster (1997). Aristotle and Animal Phronesis. Philosophical Inquiry 19 (3-4):27-38.
  47.  33
    Arash Abizadeh (2002). The Passions of the Wise: "Phronêsis", Rhetoric, and Aristotle's Passionate Practical Deliberation. Review of Metaphysics 56 (2):267 - 296.
  48.  10
    Jim Mackenzie (1991). Street Phronesis. Journal of Philosophy of Education 25 (2):153–169.
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    Jane O'dea (1993). Phronesis in Musical Performance. Journal of Philosophy of Education 27 (2):233–243.
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  50. Joseph Dunne (1999). Virtue, Phronesis and Learning. In David Carr & J. W. Steutel (eds.), Virtue Ethics and Moral Education. Routledge 51--65.
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