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2019
AI
This white paper discusses the integration of practical wisdom into the curriculum at the University of Dayton, emphasizing its significance as both an educational aim and a developmental process. It summarizes conversations held by HIR Fellows on Practical Wisdom related to the Common Academic Program, defining problem-oriented practical wisdom and outlining the essential elements necessary for fostering this wisdom in students. The paper further elaborates on methods and guidelines to cultivate a conducive learning environment for students to develop their practical reasoning skills, along with its alignment to the university’s broader Student Learning Outcomes.
Practical wisdom (hereafter simply “wisdom”) is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live and conduct herself. Because wisdom is such an important and high-level achievement, we should wonder: what is the nature of wisdom? What kinds of skills, habits and capacities does it involve? Can real people actually develop it? If so, how? I argue that we can answer these questions by modeling wisdom on expert decision-making skill in complex areas like firefighting. I develop this expert skill model of wisdom using philosophical argument informed by relevant empirical research. I begin in Chapter 1 by examining the historical roots of analogies between wisdom and practical skills in order to motivate the expert skill model. In Chapter 2, I provide the core argument for the expert skill model. I then use the remaining chapters to pull out the implications of the expert skill model. In Chapter 3, I show that the expert skill model yields practical guidance about how to develop wisdom. In Chapter 4, I address the objection, due to Daniel Jacobson, that wisdom is not a skill that humans could actually develop, since skill development requires a kind of feedback in practice that is not available for all-things-considered decisions about how to live. Finally, in Chapter 5, I apply the expert skill model to the question, much discussed by virtue ethicists, of whether a wise person deliberates using a comprehensive and systematic conception of the good life.
2021
Education is unimaginable without human virtues such as wisdom (prudence), courage (fortitude), moderation (temperance), and justice (liberty). Wisdom as a leading virtue aims to achieve human excellence and the common good, not only for individuals but for all of humanity. In this paper, I seek to answer the question: “How can education cultivate practical wisdom in thinking, feelings, and in the actions of future generations?” With the practice ecosystem framework, I will present two models: one that incorporates the key features of practical wisdom, and another one that shows how they could manifest themselves in education. The paper calls for the increased responsibility of educators and educational institutions in enhancing future generations’ capacity for actions guided by practical wisdom. It calls for integrating moral values, ethical decisions, and altruism into education in order to make practical wisdom present in the everyday practices of future generations.
This article argues, from a critical realist perspective, that it would be beneficial to extend thinking on how personal and social education could become more central to students' learning. We explore how constructive-informed arrangements which emphasize cognitive skills and affective qualities could be realized through experiential approaches to learning. Our theorizing is informed by neo-Aristotelian thinking on the importance of identifying mutually acceptable value commitments which can cultivate practical wisdom as well as generally benefit society. Thereafter, we outline how the recent writings of Tiberius could inform thinking on how, epistemologically and ethically, a first person perspective on learning and personal growth could connect with normative decision making on how to make good life choices. We conclude by briefly highlighting the methodological potential of using outdoor learning environments to help students make informed and wise judgements which show evidence of discernment, deliberation and effective decision making.
2013
Practical wisdom (hereafter simply "wisdom") is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live and conduct herself. Because wisdom is such an important and high-level achievement, we should wonder: what is the nature of wisdom? What kinds of skills, habits and capacities does it involve? Can real people actually develop it? If so, how? I argue that we can answer these questions by modeling wisdom on expert decision-making skill in complex areas like firefighting. I develop this expert skill model of wisdom using philosophical argument informed by relevant empirical research. I begin in Chapter 1 by examining the historical roots of analogies between wisdom and practical skills in order to motivate the expert skill model. In Chapter 2, I provide the core argument for the expert skill model. I then use the remaining chapters to pull out the implications of the expert skill model. In Chapter 3, I show that the expert skill model yields practical guidance about how to develop wisdom. In Chapter 4, I address the objection, due to Daniel Jacobson, that wisdom is not a skill that humans could actually develop, since skill development requires a kind of feedback in practice that is not available for all-things-considered decisions about how to live. Finally, in Chapter 5, I apply the expert skill model to the question, much discussed by virtue ethicists, of whether a wise person deliberates using a comprehensive and systematic conception of the good life.
Advances in Medical Education, 2011
2015
The paper is a reflection on the role of practical wisdom in ethics. By explaining and trying to understand the essence of practical wisdom, the author has endeavoured to determine whether it can be treated as a central ethical category, and if so, then why. In these analyses, author has referred to the concept of Aristotle, universally acknowledged as the classical one. Characterizing and describing that concept, she tries to answer three questions: 1) What is practical wisdom? 2) What function does it perform in ethics? 3) What is the relationship between practical wisdom and other ethical categories? The article is divided into four parts. Each of them concerns different aspects of the analysis of practical wisdom. As a result, the author has come to several important conclusions: Practical wisdom 1) enables appropriate action, i.e. success in action; 2) refers not only to the means-to-ends relationship, but refers to the end itself; 3) is imperative, because it tells what to do; 4) referring to the unusual situation, it allows to understand that every general principle is limited; 5) it is the intellectual ability to recognize how to achieve happiness.
SSRN Electronic Journal, 2014
Dealing with the issue 'Why should the question of practical wisdom be asked in business schools?', we first identify three types of criticism commonly addressed to business schools: an inadequate intra-system logic, an insufficient toolbox, and unfitting educational environments and methods. In order to find an answer to these critics we introduce the concept of 'practical wisdom'. Therefore, we conduct a cross-disciplinary analysis of the concept considering on philosophical, theological, psychological, and managerial perspectives. Based on this, we propose a holistic approach for the renewal of management education developing a three-pillar model of practical wisdom. The first pillar embraces the integrative dimension and includes deliberation, the passing of judgment, balancing, and integration directed at action and practice. The second pillar is concerned with the normative dimension and includes all sorts of knowledge about or orientation towards a normative guidance concerning the fulfilled life and what comes beyond. The third pillar is concerned with cultural heritage that is being transmitted from generation to generation through various kinds of traditions. By operationalizing this model, we finally propose methods, strategies and ideas for a successful implementation of practical wisdom in business schools and in management education programs.
Studies in the Education of Adults, 1998
Educational Psychologist, 2001
Sternberg's call for an educational focus on teaching wisdom can be viewed as part of a nascent trend to reorient educational psychology away from exclusive focus on the so-called algorithmic level of analysis. The thrust of his research program on wisdom, like those emphasizing rationality as a critical construct in educational psychology, is on aspects of cognition heretofore backgrounded: the goals and beliefs of the learner, thinking dispositions, values, morality, cognitive styles, and the evaluation of cognition in terms of normative criteria.
Trends in higher education, 2024
This paper explores: How has wisdom pedagogy research emerged in higher education during 1980-2022? This study is the first to explore the emergence of wisdom pedagogy research in higher education applying Bipartite network analysis for detecting clusters of 24 wisdom pedagogy articles of 53 authors and 161 keywords. Results are visualized with WoS analytics, word-clouds, and with Bipartite network. Wisdom research in higher education is two decades late compared with other disciplines. In higher education n = 524 wisdom, n = 33 wisdom pedagogy publications were detected in the Web of Science Core Collection database. This paper analyzed n = 24 wisdom pedagogy articles published during the 1980-2022 period. There were only two articles found dealing directly with wisdom pedagogy. Therefore, this study has several further research implications for educational researchers. Firstly, they need to conduct a more comprehensive search for wisdom pedagogy models by extending the scope of this study to other databases, books, book chapters, and to conference papers. Secondly, they need to synthesize and theorize their findings by building a wisdom pedagogy model. Thirdly, researchers need to develop detailed guidelines for educational practitioners on how to apply wisdom pedagogy in practice. This study is only at the beginning of this journey. However, it would be important for educating students with wisdom pedagogy in higher education because it would facilitate students' thinking, judgements, and actions based on their moral and ethical values in a highly interconnected and complex world.
New Directions for Adult and Continuing Education, 1992
Journal of Moral Education, 2018
Interest in the topic of wisdom-focused education has so far not resulted in empirically validated programs for teaching wisdom. To start filling this void, we explore the emerging empirical evidence concerning the fundamental elements required for understanding how one can foster wisdom, with a particular focus on wise reasoning. We define wise reasoning through a combination of intellectual humility, recognition of world in flux/change, openmindedness to diverse viewpoints, and search for compromise/ integration of diverse perspectives. In this article, we review evidence concerning how wise reasoning can be facilitated through experiences, teaching materials, environments and cognitive strategies. We also focus on educators, reviewing emerging evidence on how the process of explaining and guiding others impacts one's wisdom. We conclude by discussing the development of wisdom-focused education, proposing that greater attention to the situational demands and the variability in wisdom-related characteristics across social contexts should play a critical role in its development.
International Journal of Management Concepts and Philosophy, 2006
Imagination Lab Foundation researchers communicate their findings to interested readers through the Working Paper publication series. This paper should be considered preliminary in nature and subject to subsequent revision.
Perspectives in Biology and Medicine, 2019
sophical texts. It is often viewed as a fuzzy psychological construct analogous to consciousness, stress, and resilience. This essay provides an understanding of wisdom as a scientific construct, based on empirical research starting in the 1970s. The focus is on practical rather than theoretical wisdom. While there are different conceptualizations of wisdom, it is best defined as a complex human characteristic or trait with specific components: social decision-making, emotional regulation, prosocial behavior (such as empathy and compassion), self-reflection, acceptance of uncertainty, decisiveness, and spirituality. These psychological processes involve the fronto-limbic circuitry. Wisdom
Performance Improvement, 2013
research related to each component and relates it to possible HPT applications. Hall's pillars include the following: Emotional regulation 1. Knowing what is important 2. Moral reasoning 3. Compassion 4. Humility 5.
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Journal of the Scholarship of Teaching and Learning, 2022
Deliberative pedagogy holds promise for improving democratic society by cultivating practical wisdom in students as a means to tackle the problems of democracy, such as polarization. This study embraced an opportunity to consider civic education in the 21st century through deliberative pedagogy by considering practical wisdom in a synchronous, virtual deliberation among university stakeholders and local political candidates concerning our role in 21st-century politics. This civic site enabled an analysis of practical wisdom across three student roles: facilitators enrolled in a deliberation course; students from the wider university; and student alumni of the university’s deliberation center, who had been exposed to deliberation in curricular and cocurricular practice. Using a constructive rhetorical analysis to understand practical wisdom within deliberative pedagogy discourse, we contend that students in these three different roles demonstrated three key aspects of practical wisdo...
National Civic Review, 1994
Greater empowerment and enhanced self-determination for educators, students and parents alike are the keys to preparing a new generation of Americans capable of contributing to a “living democracy.” But with freedom comes responsibility — new modes of education must be tempered with result-oriented accountability.
2015
The paper is a reflection on the role of practical wisdom in ethics. By explaining and trying to understand the essence of practical wisdom, the author has endeavoured to determine whether it can be treated as a central ethical category, and if so, then why. In these analyses, author has referred to the concept of Aristotle, universally acknowledged as the classical one. Characterizing and describing that concept, she tries to answer three questions: 1) What is practical wisdom? 2) What function does it perform in ethics? 3) What is the relationship between practical wisdom and other ethical categories? The article is divided into four parts. Each of them concerns different aspects of the analysis of practical wisdom. As a result, the author has come to several important conclusions: Practical wisdom 1) enables appropriate action, i.e. success in action; 2) refers not only to the means-to-ends relationship, but refers to the end itself; 3) is imperative, because it tells what to do;...
Christian Higher Education, 2019
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