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Knowledge and wisdom essay

Knowledge and Wisdom essays

Knowledge vs Wisdom - Difference and Comparison | Diffen

(march 2016) (learn how and when to remove this template message). i shall call such a hypothetical kind of inquiry wisdom-inquiry, to stand in contrast to knowledge-inquiry."[16] with this definition, wisdom is further defined as a multidimensional construct with the following facets:[17]. my claim is, rather, that this is the only candidate for rational inquiry in the public arena; it is the dominant view, exercising an all-pervasive influence over academe. he who understands both good and evil as they really are, is called a true sage. the fundamental intellectual and humanitarian aim of inquiry would be to help humanity acquire wisdom – wisdom being the capacity to realize (apprehend and create) what is of value in life, for oneself and others, wisdom thus including knowledge and technological know-how but much else besides. this in turn requires that we possess traditions and institutions of learning rationally designed – well designed – to help us achieve this end. but, judged from the standpoint of making a contribution to human welfare, academic inquiry of this type is damagingly irrational. In this case, though, we are reporting on recent developments on the web that lead us to believe that the web is on the way to providing a platform for not only information acquisition and business transactions but also for large scale knowledge development and decision support. represents the personification or god of wisdom in the traditional mythology adhered to in ancient egypt.[1] this is the conception of inquiry which, i claim, violates reason in a wholesale, structural and damaging manner. academic inquiry as a whole needs to become somewhat like a people's civil service, having just sufficient power to retain its independence and integrity, doing for people, openly, what civil services are supposed to do, in secret, for governments. the outcome would be traditions and institutions of learning rationally designed to help us acquire wisdom. in a somewhat analogous way, diverse philosophies of life may be critically assessed with respect to each other, with respect to relatively uncontroversial, agreed ideas about aims and what is of value, and with respect to experience – what we do, achieve, fail to achieve, enjoy and suffer – the aim being to improve philosophies of life (and more specific philosophies of more specific enterprises within life such as government, education or art) so that they offer greater help with the realization of what is of value in life. devoted primarily to the pursuit of knowledge is, then, grossly and damagingly irrational when judged from the standpoint of contributing to human welfare by intellectual means. god of wisdom is ganesha and the goddess of knowledge is saraswati. oxford english dictionary defines wisdom as "capacity of judging rightly in matters relating to life and conduct; soundness of judgement in the choice of means and ends; sometimes, less strictly, sound sense, esp.-inquiry demands that a sharp split be made between the social or humanitarian aims of inquiry and the intellectual aim. but, disastrously, what we have at present, academic inquiry devoted primarily to improving knowledge, fails to put (1), (2) and (4) into practice. according to this view, the thinking that we engage in as we live, in seeking to realize what is of value to us, is intellectually more fundamental than the whole of academic inquiry (which has, as its basic purpose, to help cooperatively rational thinking and problem solving in life to flourish). this hierarchical methodology is especially relevant to the task of resolving conflicts about aims and ideals, as it helps disentangle agreement (high up in the hierarchy) and disagreement (more likely to be low down in the hierarchy). revolution – intellectual, institutional and cultural – if it ever comes about, would be comparable in its long-term impact to that of the renaissance, the scientific revolution, or the enlightenment. academic thought would be pursued as a specialized, subordinate part of what is really important and fundamental: the thinking that goes on, individually, socially and institutionally, in the social world, guiding individual, social and institutional actions and life. natural science would change to include three domains of discussion: evidence, theory, and aims - the latter including discussion of metaphysics, values and politics.[17][21] this stands in contrast to the popular notion that wisdom increases with age,[21] supported by a recent study showing that regardless of their education, iq or gender, older adults possess better reasoning about societal and interpersonal conflicts. scientific and technological progress massively increase our power to act: in the absence of wisdom, this will have beneficial consequences, but will also have harmful ones, whether intended, as in war, or unforeseen and unintended (initially at least), as in environmental degradation. problems concerning research aims need to be discussed by both scientists and non-scientists alike, involving as they do questions concerning social priorities and values. academic inquiry fails to do (at a fundamental level) what it most needs to do, namely (1) articulate problems of living, and (2) propose and critically assess possible solutions. scriptures teach that a wise person is endowed with good bodily conduct, good verbal conduct, and good mental conduct. friends of wisdom try to encourage universities and schools actively to seek and promote wisdom by educational and intellectual means.) there is positive feedback between improving knowledge, and improving aims-and-methods, improving knowledge-about-how-to-improve-knowledge. the philosophes, voltaire, diderot, condorcet and others, did what they could to put this immensely important idea into practice, in their lives. a basic task would be to get into personal and social life, and into other institutions besides that of science – into government, industry, agriculture, commerce, the media, law, education, international relations – hierarchical, progress-achieving methods (designed to improve problematic aims) arrived at by generalizing the methods of science. and there is the horror of the aids epidemic, again far more terrible in the poorest parts of the world, devastating millions of lives, destroying families, and crippling economies. courageously and energetically they laboured to promote rationality in personal and social life (gay, 1973). whereas knowledge-inquiry demands that emotions and desires, values, human ideals and aspirations, philosophies of life be excluded from the intellectual domain of inquiry, wisdom-inquiry requires that they be included. courageously and energetically they laboured to promote rationality in personal and social life (gay, 1973). it incorporates romantic ideals of integrity, having to do with motivational and emotional honesty, honesty about desires and aims; and at the same timeit incorporates traditional rationalist ideals of integrity, having to do with respect for objective fact, knowledge, and valid argument. basic intellectual task of academic inquiry would be to articulate our problems of living (personal, social and global) and propose and critically assess possible solutions, possible actions.

Knowledge vs Wisdom - Difference and Comparison | Diffen

Wisdom: Knowledge and Wisdom Essay - 774 Words | Majortests

in proverbs 9:10, the fear of yhwh is called the beginning of wisdom.[5] this two-way interaction between science and society is emphasized by nowotny et al. according to this view, the thinking that we engage in as we live, in seeking to realize what is of value to us, is intellectually more fundamental than the whole of academic inquiry (which has, as its basic purpose, to help cooperatively rational thinking and problem solving in life to flourish). both the books of proverbs and psalms urge readers to obtain and to increase in wisdom. the idea is to acquire knowledge, and then apply it to help solve social problems. education needs to change so that problems of living become more fundamental than problems of knowledge, the basic aim of education being to learn how to acquire wisdom in life., but not all, studies find that adults' self-ratings of perspective/wisdom do not depend on age. in addition, james focuses on using this god-given wisdom to perform acts of service to the less fortunate. 1: wisdom-inquiry implementing problem-solving rationality (please enlarge to view)rational ways. real education, which must be open-ended, and without any pre-determined goal, rarely exists in universities, and yet few notice. this is then applied to social, political and philosophical problems (popper, 1961, 1962, 1963). elementary rules of reason, alluded to above, are:(1) articulate and seek to improve the articulation of the basic problem(s) to be solved. third, and most disastrously of all, the philosophes failed completely to try to apply such generalized, hierarchical progress-achieving methods to the immense, and profoundly problematic enterprise of making social progress towards an enlightened, figure 2: hierarchical conception of science wise world. wisdom-inquiry, like sight, is there to help us find our way around. the inuit tradition, developing wisdom was one of the aims of teaching. we urgently need a new kind of academic inquiry that gives intellectual priority to promoting the growth of global wisdom."[2] charles haddon spurgeon defined wisdom as "the right use of knowledge". this would be the task of social inquiry and the humanities. and like sight, wisdom-inquiry is of value to us in two ways: for its intrinsic value, and for practical purposes.[18] john vervaeke has argued through cognitive science of wisdom that, when basic relevance realization processes that underlie cognition is fed back onto themselves and made self-referential/differentiated reflection with the problems facing and its dimensions, leads to enhanced insight abilities associated with wisdom. but he who is calm, free from hatred and fear, is verily called a wise man. however, to those who are "on the path to salvation" christ represents the wisdom of god. what we need, for wisdom, is an interplay of sceptical rationality and emotion, an interplay of mind and heart, so that we may develop mindful hearts and heartfelt minds.[3] funds devoted, in the usa, uk and some other wealthy countries, to military research are especially disturbing: see langley (2005) and smith (2003). academic thought emerges as a kind of specialization of personal and social thinking in life, the result of implementing rule (3); this means there needs to be a two-way interplay of ideas, arguments and experiences between the social world and academia, in accordance with rule (4). many of these same factors also influence how a given community decides whether wisdom is present or not. are a number of verses where the qur'an specifically talks about the nature of wisdom. rule (4) is represented by the two-way arrows linking fundamental and specialized problem solving, each influencing the other. the social sciences need to become social philosophy, or social methodology, devoted to promoting more cooperatively rational solving of conflicts and problems of living in the world. a first step at characterizing wisdom-inquiry, we may take knowledge-inquiry (at its best) and modify it just sufficiently to ensure that all four elementary rules of rational problem-solving, indicated above, are built into its intellectual and institutional structure: see figure 1. robert sternberg[23] has segregated the capacity for judgement from the general qualifiers for intelligence, which is closer to cognizant aptitude than to wisdom. degradation of the environment due to industrialization and modern agriculture, global warming, the horrific number of people killed in war, the arms trade and the stockpiling of modern armaments, the immense differences in the wealth of populations across the globe, rapid population growth: all these have been made possible by the rapid growth of science and technology since the birth of modern science in the 17th century. this would be the task of social inquiry and the humanities. crisis of our times, in short – the crisis behind all the others – is the crisis of science without wisdom. but, from the standpoint of creating a kind of inquiry designed to help humanity learn how to become civilized, all this amounts to a series of monumental blunders. there is the long-standing problem of the rapid growth of the world's population, especially pronounced in the poorest parts of the world, and adversely affecting efforts at development. but not everything we desire is desirable, and not everything that feels good is good. thus freedom and equality, even though inter-related, may nevertheless clash. as einstein once remarked "knowledge exists in two forms – lifeless, stored in books, and alive in the consciousness of men.

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From Knowledge to Wisdom

feelings, desires and values need to be subjected to critical scrutiny. this untestable (and thus metaphysical) assumption that the universe is comprehensible is profoundly problematic. they failed to appreciate that the idea of representing the problematic aims (and associated methods) of science in the form of a hierarchy can be generalized and applied fruitfully to other worthwhile enterprises besides science. the standpoint of the intellectual or cultural aspect of inquiry, what really matters is the desire that people have to see, to know, to understand, the passionate curiosity that individuals have about aspects of the world, and the knowledge and understanding that people acquire and share as a result of actively following up their curiosity. _______, 1980, ‘science, reason, knowledge and wisdom: a critique of specialism’,inquiry 23, pp. to confucius (551–479 bce), one can learn wisdom by three methods:Reflection (the noblest). "the wisdom development scale: translating the conceptual to the concrete". pursued in this way, social inquiry is intellectually more fundamental than the natural and technological sciences, which tackle subordinate problems of knowledge, understanding and technology, in accordance with rule (3). whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. wisdom is the antidote to the self-chosen poison of ignorance. eighteenth century philosophers such as benjamin franklin, referred to this as training wisdom and virtue. two considerations govern acceptance of theories in physics: empirical success and unity. judged from this all-important standpoint, knowledge-inquiry violates three of the four most elementary, uncontroversial rules of reason that one can conceive of (to be indicated in a moment). thus freedom and equality, even though inter-related, may nevertheless clash..^ "matthew 10:16 (kjv): "behold, i send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves". the intellectual domain becomes impersonal and split off from personal feelings and desires; it is difficult for "holy curiosity" to flourish in such circumstances. such enterprises, with problematic aims, would benefit from employing a hierarchical methodology, generalized from that of science, thus making it possible to improve aims and methods as the enterprise proceeds.[3] knowledge and technology successfully pursued in a way that is not rationally subordinated to the tackling of more fundamental problems of living, through the failure to put (1), (2) and (4) into practice, is bound to lead to the kind of global problems discussed above, problems that arise as a result of newly acquired powers to act being divorced from the ability to act wisely. put another way, a framework of relatively unspecific, unproblematic, fixed aims and methods is created within which much more specific and problematic aims and methods evolve as scientific knowledge evolves. and the more intangible global problems indicated above may also have come about, in part, as a result of the rapid growth of modern science and technology. this in turn requires that we possess traditions and institutions of learning rationally designed – well designed – to help us achieve this end. in devoting itself to acquiring knowledge in a way that is unrelated to sustained concern about what humanity's most urgent problems are, as a result of failing to put (1) and (2) into practice, and thus failing to put (4) into practice as well, the danger is that scientific and technological research will respond to the interests of the powerful and the wealthy, rather than to the interests of the poor, of those most in need. they gave their support to the virtues of tolerance, openness to doubt, readiness to learn from criticism and from experience. and the more intangible global problems indicated above may also have come about, in part, as a result of the rapid growth of modern science and technology. philosophy needs to become the sustained rational exploration of our most fundamental problems of understanding; it also needs to take up the task of discovering how we may improve our personal, institutional and global aims and methods in life, so that what is of value in life may be realized more successfully.-inquiry, because of its greater rigour, has intellectual standards that are, in important respects, different from those of knowledge-inquiry. in surah 22 al-hajj (the pilgrimage) it is said, "have they not travelled in the land, and have they hearts wherewith to feel and ears wherewith to hear? there is the sustained and profound injustice of immense differences of wealth across the globe, the industrially advanced first world of north america, europe and elsewhere experiencing unprecedented wealth while something like three quarters of humanity live in conditions of poverty in the developing world, hungry, unemployed, without proper housing, health care, education, or even access to safe water. wisdom-inquiry, like sight, is there to help us find our way around., 2001, the human world in the physical universe, rowman andlittlefield, lanham, maryland. everything is meaningless’…for with much wisdom comes much sorrow, the more knowledge, the more grief" (ecclesiastes 1:2,18) solomon concludes that all life's pleasures and riches, and even wisdom, mean nothing if there is no relationship with god. articulating problems of living, and proposing and assessing possible solutions is, we have seen, the fundamental intellectual activity of wisdom-inquiry., 1992, understanding the present: science and the soul of modernman, picador, london.[10] i might add that the hierarchical conception of science indicated here does better justice to the scientific quest for understanding than does orthodox standard empiricist views: see maxwell (1998, chapters 4 and 8; 2004, chapter 2). on a rather more long-term basis, social inquiry would be concerned to help humanity build hierarchical methods of problem-solving into the fabric of social and political life so that we may gradually acquire the capacity to resolve our conflicts and problems of living in more cooperatively rational ways than at present. “realize” thus accommodates both aspects of inquiry, “pure” research or “knowledge pursued for its own sake” on the one hand, and technological or “mission-oriented” research on the other – both, ideally, seeking to contribute to what is of value in human life. friends of wisdom try to encourage universities and schools actively to seek and promote wisdom by educational and intellectual means. there is the arms trade, the massive stockpiling of armaments, even by poor countries, and the ever-present threat of their use by terrorists or in war, whether the arms be conventional, chemical, biological or nuclear. these and many other changes, affecting every branch and aspect of academic inquiry, all result from replacing the aim to acquire knowledge by the aim to promote wisdom by cooperatively rational means. 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From Knowledge to Wisdom: Essays on the Crisis in Contemporary

" the neuroanatomy of wisdom he says depends on "the three frontosubcortical neural networks, the limbic system, and the mirror neuron system" which "are of particular importance for supporting these activities."[26] wisdom is seen as a light, that casts away darkness, and "its dictates must be observed under all circumstances",[27] other concepts associated with wisdom and being wise are considering "the regard of place and the utterance of discourse according to measure and state" and not believing or accepting what other people say so easily., granted that academic inquiry has, as its fundamental aim, to help promote human welfare by intellectual and educational means,[2] then the problems that inquiry fundamentally ought to try to help solve are problems of living, problems of action.^ but note that two thousand years after aristotle, isaac newton was forced to admit that "i have not yet been able to discover the cause of these properties of gravity".[34] according to king solomon, wisdom is gained from god, "for the lord gives wisdom; from his mouth come knowledge and understanding" proverbs 2:6. sutton and andrew hargadon defined the "attitude of wisdom" as "acting with knowledge while doubting what one knows" as was once said by lucy of the north.(3) when necessary, break up the basic problem to be solved into a number of specialized problems – preliminary, simpler, analogous, subordinate problems – (to be tackled in accordance with rules (1) and (2)), in an attempt to work gradually toward a solution to the basic problem to be solved. it becomes the fundamental task of social inquiry and the humanities (1) to articulate, and seek to improve the articulation of, our problems of living, and (2) to propose and critically assess possible solutions, from the standpoint of their practicality and desirability. it is the fundamental emotion which stands at the cradle of true art and true science.[1] this is the conception of inquiry which, i claim, violates reason in a wholesale, structural and damaging manner. this hierarchical methodology is especially relevant to the task of resolving conflicts about aims and ideals, as it helps disentangle agreement (high up in the hierarchy) and disagreement (more likely to be low down in the hierarchy). the rapid growth of scientific knowledge and technological know-how should have these kinds of consequence is all but inevitable. knowledge-inquiry, as we have it today, by and large, is the result, both natural science and social inquiry being devoted, in the first instance, to the pursuit of knowledge. but, disastrously, what we have at present, academic inquiry devoted primarily to improving knowledge, fails to put (1), (2) and (4) into practice. scientific rationality needs to be restrained, it is argued, by intuition and tradition, by morality or religion, by socialism, or by insights acquired from the arts or humanities: (see marcuse, 1964; laing, 1965; roszak, 1973; berman, 1981; schwartz, 1987; feyerabend, 1978, 1987; appleyard, 1992). and rare, too, is it for students to be encouraged to articulate their own problems of understanding that must, inevitably arise in absorbing all this information, or to articulate their instinctive criticisms of the received body of knowledge. part from proverbs, ecclesiastes, and james, other main books of wisdom in the bible are job, psalms, and 1 and 2 corinthians, which give lessons on gaining and using wisdom through difficult situations. the hebrew bible, wisdom is represented by solomon, who asks god for wisdom in 2 chronicles 1:10. to the doctrine of the mean, confucius also said:"love of learning is akin to wisdom., in order to achieve what is of value in life more successfully than we do at present, we need to discover how to resolve conflicts and problems of living in more cooperatively rational ways than we do at present. commons,Communication technology and new media commons,Databases and information systems commons,Os and networks commons,Science and technology studies commons. this means that a wise man never tells his wisdom unless asked person to person. and the acquiring of it is mentioned frequently in the bahá'í scriptures. we need to bring about a wholesale, structural revolution in the aims and methods, the entire intellectual and institutional character of academic inquiry. it was developed throughout the 19th century, by comte, marx, mill and others, and built into the institutional structure of universities during the 20th century, with the creation of departments of social science (see aron, 1968, 1970; farganis, 1993, introduction; hayek, 1979). knowledge-inquiry, on the other hand, empathic understanding hardly satisfies basic requirements for being an intellectually legitimate kind of explanation and understanding (maxwell, 1984, pp. it will need, however, much wider cooperative support – from scientists, scholars, students, research councils, university administrators, vice chancellors, teachers, the media and the general public – if it is to become anything more than what it is at present, a fragmentary and often impotent movement of protest and opposition, often at odds with itself, exercising little influence on the main body of academic work.العربيةتۆرکجهбашҡортсабългарскиbosanskicatalàчӑвашлаčeštinadanskdeutschελληνικάespañolesperantoeuskaraفارسیfrançaisfulfuldeગુજરાતી한국어हिन्दीhrvatskiidobahasa indonesiainterlinguaitalianoעבריתಕನ್ನಡқазақшаkiswahililatinalatviešulietuviųмакедонскиमराठीnederlands日本語norsk bokmåloccitanਪੰਜਾਬੀpiemontèispolskiportuguêsromânăрусиньскыйрусскийसंस्कृतम्සිංහලsimple englishsoomaaligaکوردیی ناوەندیсрпски / srpskisrpskohrvatski / српскохрватскиsuomisvenskatagalogтатарча/tatarçaతెలుగుไทยᏣᎳᎩtürkçeукраїнськаاردوtiếng việtייִדיש中文. there is the long-standing problem of the rapid growth of the world's population, especially pronounced in the poorest parts of the world, and adversely affecting efforts at development. the intricate maze of specialized disciplines devoted to improving knowledge and technological know-how that go to make up current academic inquiry is the result. and wisdom assist history in writing by jacob de wit, 1754. what we have instead is natural science and, more broadly, inquiry devoted to acquiring knowledge. (may 2015) (learn how and when to remove this template message). this involves an understanding of people, objects, events, situations, and the willingness as well as the ability to apply perception, judgement, and action in keeping with the understanding of what is the optimal course of action. even though the aim of inquiry may, officially, be human knowledge, the personal and social dimension of this is all too easily lost sight of, and progress in knowledge is conceived of in impersonal terms, stored lifelessly in books and journals. such enterprises, with problematic aims, would benefit from employing a hierarchical methodology, generalized from that of science, thus making it possible to improve aims and methods as the enterprise proceeds. some kind of assumption along these lines must be made but, given the historical record, and given that any such assumption concerns the ultimate nature of the universe, that of which we are most ignorant, it is only reasonable to conclude that it is almost bound to be false. rule (4) is represented by the two-way arrows linking fundamental and specialized problem solving, each influencing the other. it includes elements from both, and it improves on both.

Wisdom - Wikipedia

is an association of people sympathetic to the idea that academic inquiry should help humanity acquire more wisdom by rational means. all this tends to reduce education to a kind of intellectual indoctrination, and serves to kill "holy curiosity". It is likely that by now every web user has participated in some sort of social function or knowledge accumulating function on the web, many times without even being aware of it, simply by searching and browsing, other times deliberately by e. insofar as academia does at present put (1) and (2) into practice, in departments of social science and policy studies, it does so only at the periphery, and not as its central, fundamental intellectual task. “realize” thus accommodates both aspects of inquiry, “pure” research or “knowledge pursued for its own sake” on the one hand, and technological or “mission-oriented” research on the other – both, ideally, seeking to contribute to what is of value in human life. in proverbs 1:20, there is also reference to wisdom personified in female form, "wisdom calls aloud in the streets, she raises her voice in the marketplaces. but he later decided that the dominating feature of humans was wisdom, hence application of the name sapiens. academia would actively seek to educate the public by means of discussion and debate, and would not just study the public. a revolution in the aims and methods of academic inquiry is needed so that the basic aim becomes to promote wisdom, conceived of as the capacity to realize what is of value, for oneself and others, thus including knowledge and technological know-how, but much else besides., 1986, the two cultures: and a second look, cambridge university press, cambridge. devoted primarily to the pursuit of knowledge is, then, grossly and damagingly irrational when judged from the standpoint of contributing to human welfare by intellectual means. now that our power to act has been so massively enhanced by modern science and technology, global wisdom has become, not a luxury, but a necessity. order to see that current academic inquiry, devoted primarily to the pursuit of knowledge, does indeed violate three of the above four rules of reason (when viewed from the standpoint of contributing to human welfare), two preliminary points need to be noted about the nature of the problems that academic inquiry ought to be trying to help solve. basic intellectual task of academic inquiry would be to articulate our problems of living (personal, social and global) and propose and critically assess possible solutions, possible actions. primary change that needs to be made is to ensure that academic inquiry implements rules (1) and (2). a basic task would be to get into personal and social life, and into other institutions besides that of science – into government, industry, agriculture, commerce, the media, law, education, international relations – hierarchical, progress-achieving methods (designed to improve problematic aims) arrived at by generalizing the methods of science.[10] officially, courses in universities divide up into those that are vocational, like engineering, medicine and law, and those that are purely educational, like physics, philosophy or history. later on, i will argue that the conception of inquiry i am arguing for, wisdom-inquiry, does better justice than knowledge-inquiry to both aspects of inquiry, pure and applied. solomon discusses his exploration of the meaning of life and fulfillment, as he speaks of life's pleasures, work, and materialism, yet concludes that it is all meaningless.[8][9] paul the apostle, in his first epistle to the corinthians, argued that there is both secular and divine wisdom, urging christians to pursue the latter. all this tends to reduce education to a kind of intellectual indoctrination, and serves to kill "holy curiosity". it indicates that a computer, alien, mythical creature or other similar individual merits treatment as a being with capabilities and desires equal to any human character. 1 corinthians 12:8–10 gives an alternate list of nine virtues, among which wisdom is one. it is required for cooperative action, and even for science. mesopotamian religion and mythology, enki, also known as ea, was the god of wisdom and intelligence.[clarification needed] in other words, wisdom simply means a person with self-awareness as the one who witnesses the entire creation in all its facets and forms. (for a fuller exposition of such an account of empathic understanding see maxwell, 1984, pp. elsewhere i have argued, indeed, that empathic understanding plays an essential role in the evolution of consciousness. and of course feelings, desires and values must not be permitted to influence judgements of factual truth and falsity. the creation of our current global problems, and our inability to respond adequately to these problems, has much to do, in other words, with the long-standing, rarely noticed, structural irrationality of our institutions and traditions of learning, devoted as they are to acquiring knowledge dissociated from learning how to tackle our problems of living in more cooperatively rational ways. many other enterprises have problematic aims – problematic because aims conflict, and because what we seek may be unrealizable, undesirable, or both. articulating problems of living, and proposing and assessing possible solutions is, we have seen, the fundamental intellectual activity of wisdom-inquiry. scientists, officially seeking knowledge of truth per se, have no official grounds for objecting if those who fund research – governments and industry – decide that the truth to be sought will reflect their interests, rather than the interests of the world’s poor. all this, and granted that the above four rules of reason are put into practice then, at the most fundamental level, academic inquiry needs to:(1) articulate, and seek to improve the articulation of, personal, social and global problems of living that need to be solved if the quality of human life is to be enhanced (including those indicated above);(2) propose and critically assess alternative possible solutions – alternative possible actions, policies, political programmes, legislative proposals, ideologies, philosophies of life. in many cultures, the name for third molars, which are the last teeth to grow, is etymologically linked with wisdom, e. for wisdom-inquiry, this kind of empathic understanding is rational and intellectually fundamental. they failed to appreciate that the idea of representing the problematic aims (and associated methods) of science in the form of a hierarchy can be generalized and applied fruitfully to other worthwhile enterprises besides science.(3) when necessary, break up the basic problem to be solved into a number of specialized problems – preliminary, simpler, analogous, subordinate problems – (to be tackled in accordance with rules (1) and (2)), in an attempt to work gradually toward a solution to the basic problem to be solved., 1992, understanding the present: science and the soul of modernman, picador, london.

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"Web Wisdom: An Essay on How Web 2.0 and Semantic Web Can

the fundamental intellectual and humanitarian aim of inquiry would be to help humanity acquire wisdom – wisdom being the capacity to realize (apprehend and create) what is of value in life, for oneself and others, wisdom thus including knowledge and technological know-how but much else besides. knowledge-inquiry, on the other hand, empathic understanding hardly satisfies basic requirements for being an intellectually legitimate kind of explanation and understanding (maxwell, 1984, pp.[41] he was also able to acquire the mead of poetry from the giants, a drink of which could grant the power of a scholar or poet, for the benefit of gods and mortals alike. here, i wish to concentrate on just one thing that could be done, which would go to the heart of the above global problems, and to the heart of our apparent current incapacity to respond adequately to these problems. much for the first blunder of the traditional enlightenment, and how to put it right. feelings and desires, values, ideals, political and religious views, expressions of hopes and fears, cries of pain, articulation of problems of living: all these must be ruthlessly excluded from the intellectual domain of inquiry as having no relevance to the pursuit of knowledge – although of course inquiry can seek to develop factual knowledge about these things, within psychology, sociology or anthropology. _______, 1980, ‘science, reason, knowledge and wisdom: a critique of specialism’,inquiry 23, pp. they gave their support to the virtues of tolerance, openness to doubt, readiness to learn from criticism and from experience. later on, i will argue that the conception of inquiry i am arguing for, wisdom-inquiry, does better justice than knowledge-inquiry to both aspects of inquiry, pure and applied. and that knowledge-inquiry is grossly irrational in this way has everything to do with its tendency to generate the kind of global problems considered above. in science, ideally, theories are critically assessed with respect to each other, with respect to metaphysical ideas concerning the comprehensibility of the universe, and with respect to experience (observational and experimental results). here, i wish to concentrate on just one thing that could be done, which would go to the heart of the above global problems, and to the heart of our apparent current incapacity to respond adequately to these problems. knowledge-inquiry gives no rational role to emotion and desire; passionate curiosity, a sense of mystery, of wonder, have no place, officially, within the rational pursuit of knowledge. with oneself to understand one's own emotions (or to be emotionally oriented), morals.. In this paper we will give some examples of how Web Wisdom is already emerging, some ideas of how we can create platforms that foster Web Wisdom and a critical evaluation of types of problems that can be subjected to Web Wisdom. but, judged from the standpoint of making a contribution to human welfare, academic inquiry of this type is damagingly irrational. in figure 1, implementation of rule (3) is represented by the specialized problem solving of the natural, technological and formal sciences, and more specialized aspects of social inquiry and the humanities.[10] officially, courses in universities divide up into those that are vocational, like engineering, medicine and law, and those that are purely educational, like physics, philosophy or history. in science, ideally, theories are critically assessed with respect to each other, with respect to metaphysical ideas concerning the comprehensibility of the universe, and with respect to experience (observational and experimental results)., granted that academic inquiry has, as its fundamental aim, to help promote human welfare by intellectual and educational means,[2] then the problems that inquiry fundamentally ought to try to help solve are problems of living, problems of action. for wisdom-inquiry, this kind of empathic understanding is rational and intellectually fundamental. it is required for cooperative action, and even for science. it does so by recognizing that passion, emotion and desire, have a rational role to play in inquiry, disinterested research being a myth. displaying sound judgement in a complex, dynamic environment is a hallmark of wisdom. academic inquiry as a whole needs to become somewhat like a people's civil service, having just sufficient power to retain its independence and integrity, doing for people, openly, what civil services are supposed to do, in secret, for governments.. these methods need to be correctly generalized so that they become fruitfullyapplicable to any human endeavour, whatever the aims may be, and not just applicableto the endeavour of improving knowledge. it does so by recognizing that acquiring knowledge and understanding involves articulating and solving personal problems that one encounters in seeking to know and understand. we urgently need a new kind of academic inquiry that gives intellectual priority to promoting the growth of global wisdom. once, people created and participated in their own live music, theatre, art, poetry. she also represents skillful knowledge and the virtues, especially chastity. is often defined as wisdom, or the ability of an organism or entity to act with appropriate judgement, a mental faculty which is a component of intelligence or alternatively may be considered an additional faculty, apart from intelligence, with its own properties.)things fall apart; the centre cannot hold;mere anarchy is loosed upon the world,the blood-dimmed tide is loosed, and everywherethe ceremony of innocence is drowned;the best lack all conviction, while the worstare full of passionate intensity. through devotional time or meditation through the reading and reflection of the bible and other readings that analyze the bible, one can gain wisdom in order to help christians become more aware, insightful and happy in life. academia would have just sufficient power (but no more) to retain its independence from government, industry, the press, public opinion, and other centres of power and influence in the social world. it would be an odd notion of individual freedom which held that freedom was for some, and not for others; and yet if equality is pursued too singlemindedly this will undermine individual freedom, and will even undermine equality, in that a privileged class will be required to enforce equality on the rest, as in the old soviet union.. and others feelings including the ability to see oneself as part of a larger whole. it includes elements from both, and it improves on both.[5] this two-way interaction between science and society is emphasized by nowotny et al. from d’alembert in the 18th century to popper in the 20th (popper, 1963), the widely held view, amongst both scientists and philosophers, has been (and continues to be) that science proceeds by assessing theories impartially in the light of evidence, no permanent assumption being accepted by science about the universe independently of evidence.

Introductory Essay Knowledge, Teaching and Wisdom - Springer

who leads others by nonviolence, righteously and equitably, is indeed a guardian of justice, wise and righteous. in pursuing knowledge, academic inquiry may articulate problems of knowledge, and propose and critically assess possible solutions, possible claims to knowledge – factual theses, observational and experimental results, theories. it is achieved when in a concrete situation, a balance between intrapersonal, inter- personal and institutional interests can be prepared". word sapience is derived from the latin sapientia, meaning "wisdom". now that our power to act has been so massively enhanced by modern science and technology, global wisdom has become, not a luxury, but a necessity. this model of wisdom relies on the individual's ability to generate a mental representation of the self (cognitive, emotional, and physical), the external world, and the dynamic relationship of the self with the external world.[1] wisdom has been regarded as one of four due to petross cardinal virtues; and as a virtue, it is a habit or disposition to perform the action with the highest degree of adequacy under any given circumstance with the limitation of error in any given action. almost every branch and aspect of academic inquiry needs to change. in relation to fairness and business it is stated that, "a false balance is an abomination to the lord, but a just weight is his delight" (proverbs 11:1; cf. there are a multitude of things that can be done, and are being done, in varying degrees, with varying amounts of success. i shall call such a hypothetical kind of inquiry wisdom-inquiry, to stand in contrast to knowledge-inquiry. proverbs is found in the old testament section of the bible and is written in a sort of poetic way, giving direction on how to handle various aspects of life; one's relationship with god, marriage, dealing with finances, work, friendships and persevering in difficult situations faced in life. up wisdom, -wise, or sophont in wiktionary, the free dictionary. this with the confucian classic great learning, which begins with: "the way of learning to be great consists in manifesting the clear character, loving the people, and abiding in the highest good. elementary rules of reason, alluded to above, are:(1) articulate and seek to improve the articulation of the basic problem(s) to be solved. some kind of assumption along these lines must be made but, given the historical record, and given that any such assumption concerns the ultimate nature of the universe, that of which we are most ignorant, it is only reasonable to conclude that it is almost bound to be false. his chosen biological name was intended to emphasize man's uniqueness and separation from the rest of the animal kingdom. and this ancient blunder is still built into the institutional and intellectual structure of academia today, inherent in the current character of social science (maxwell, 1984, 2007, chapters 3, 6 and 7)., 2001, the human world in the physical universe, rowman andlittlefield, lanham, maryland. real education, which must be open-ended, and without any pre-determined goal, rarely exists in universities, and yet few notice. scientific rationality needs to be restrained, it is argued, by intuition and tradition, by morality or religion, by socialism, or by insights acquired from the arts or humanities: (see marcuse, 1964; laing, 1965; roszak, 1973; berman, 1981; schwartz, 1987; feyerabend, 1978, 1987; appleyard, 1992). scientists, officially seeking knowledge of truth per se, have no official grounds for objecting if those who fund research – governments and industry – decide that the truth to be sought will reflect their interests, rather than the interests of the world’s poor. paul the apostle states that worldly wisdom thinks the claims of christ to be foolishness. may be asked: but if academic inquiry today really does suffer from the wholesale structural irrationality just indicated, when and how did this come about? in 2002 through wisdom: its structure and function in regulating lifespan successful development[14] defined "wisdom is the ability to deal with the contradictions of a specific situation and to assess the consequences of an action for themselves and for others. recover the original supreme wisdom of self-nature covered by the self-imposed three dusty poisons (greed, anger, ignorance) buddha taught to his students the threefold training by turning greed into generosity and discipline, anger into kindness and meditation, ignorance into wisdom. is an oppositional element in christian thought between secular wisdom and godly wisdom. feelings and desires, values, ideals, political and religious views, expressions of hopes and fears, cries of pain, articulation of problems of living: all these must be ruthlessly excluded from the intellectual domain of inquiry as having no relevance to the pursuit of knowledge – although of course inquiry can seek to develop factual knowledge about these things, within psychology, sociology or anthropology. philosophy needs to become the sustained rational exploration of our most fundamental problems of understanding; it also needs to take up the task of discovering how we may improve our personal, institutional and global aims and methods in life, so that what is of value in life may be realized more successfully., 1986, the two cultures: and a second look, cambridge university press, cambridge. knowledge-inquiry, as we have it today, by and large, is the result, both natural science and social inquiry being devoted, in the first instance, to the pursuit of knowledge. the words "sentience", "self-awareness", and "consciousness" are used in similar ways in science fiction. the rapid growth of scientific knowledge and technological know-how should have these kinds of consequence is all but inevitable. you wish to join, click on the link below, and then click on "subscribe" under "options" on the lhs of the screen, and join:Join friends of wisdom. what we have instead is natural science and, more broadly, inquiry devoted to acquiring knowledge. way to overcome this fundamental dilemma inherent in the scientific enterprise is to construe physics as making a hierarchy of metaphysical assumptions concerning the comprehensibility and knowability of the universe, these assumptions asserting less and less as one goes up the hierarchy, and thus becoming more and more likely to be true: see figure 2. this urgently needed revolution would affect every branch and aspect of the academic enterprise. there is the arms trade, the massive stockpiling of armaments, even by poor countries, and the ever-present threat of their use by terrorists or in war, whether the arms be conventional, chemical, biological or nuclear. social inquiry, in tackling problems of living, is also promoting empathic understanding of people.

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Knowledge and Wisdom

it includes knowledge, understanding and technological know-how, and much else besides." he describes the function of this neural system as working "in concert to weigh and estimate the risks and benefits of various mentally modeled courses of action to generate wisdom. but not everything we desire is desirable, and not everything that feels good is good. the creation of our current global problems, and our inability to respond adequately to these problems, has much to do, in other words, with the long-standing, rarely noticed, structural irrationality of our institutions and traditions of learning, devoted as they are to acquiring knowledge dissociated from learning how to tackle our problems of living in more cooperatively rational ways. natural science would change to include three domains of discussion: evidence, theory, and aims - the latter including discussion of metaphysics, values and politics. short, academic inquiry devoted primarily to the pursuit of knowledge, when construed as having the basic humanitarian aim of helping to enhance the quality of human life by intellectual means, fails to put the two most elementary rules of reason into practice (rules (1) and (2)). but, as we have seen, problems of knowledge are not (in general) problems of living; and solutions to problems of knowledge are not (in general) solutions to problems of living. prudence, which is intimately related to wisdom, became one of the four cardinal virtues of catholicism. "expert consensus on characteristics of wisdom: a delphi method study". an inuit elder said that a person became wise when they could see what needed to be done and do it successfully without being told what to do. i can hardly imagine any more important work for anyone associated with academia than, in teaching, learning and research, to help promote this revolution. rationality is an aid to success, but does not guarantee success, and does not determine what needs to be done. as the sixth patriarch of chán buddhism, huineng, said in his platform sutra,"mind without dispute is self-nature discipline, mind without disturbance is self-nature meditation, mind without ignorance is self-nature wisdom., 1984, from knowledge to wisdom, blackwell, oxford (2nd edition, enlarged, 2007, pentire press, london). for all sorts of reasons, what constitutes a good world, an enlightened, wise or civilized world, attainable and genuinely desirable, must be inherently and permanently problematic. but, as we have seen, problems of knowledge are not (in general) problems of living; and solutions to problems of knowledge are not (in general) solutions to problems of living. islam, wisdom is deemed as one of the greatest gifts humankind can enjoy. this permeates plato's dialogues, especially the republic, in which the leaders of his proposed utopia are to be philosopher kings, rulers who understand the form of the good and possess the courage to act accordingly. instead of false simulacra of reason, what we so urgently need is authentic reason devoted to the growth of wisdom. there is the possibility of cooperatively and progressively improving such philosophies of life (views about what is of value in life and how it is to be achieved) much as theories are cooperatively and progressively improved in science. there is the phenomenon of the trivialization of culture, as a result, perhaps, of technological innovation such as tv and the internet. solomon basically states that with the wisdom one receives from god, one will be able to find success and happiness in life. the natural sciences need to recognize three domains of discussion: evidence, theories, and aims. revolution – intellectual, institutional and cultural – if it ever comes about, would be comparable in its long-term impact to that of the renaissance, the scientific revolution, or the enlightenment., 1962, the open society and its enemies, routledge and kegan paul, london. discussion of aims seeks to identify that highly problematic region of overlap between that which is discoverable, and that which it is of value to discover. even where new knowledge and technological know-how are relevant to the achievement of what is of value – as it is in medicine or agriculture, for example – it is always what this new knowledge or technological know-how enables us to do that matters. it would seek to learn from, educate, and argue with the great social world beyond, but would not dictate. the new global economy can seem like a monster out of control, with human beings having to adapt their lives to its demands, rather than gaining support from it. education needs to change so that problems of living become more fundamental than problems of knowledge, the basic aim of education being to learn how to acquire wisdom in life. these are a few examples of what, according to solomon, are good and wise in the eyes of god, or bad and foolish, and in doing these good and wise things, one becomes closer to god by living in an honorable and kind manner. it does so by recognizing that acquiring knowledge and understanding involves articulating and solving personal problems that one encounters in seeking to know and understand. it would seek to learn from, educate, and argue with the great social world beyond, but would not dictate. and priorities of scientific research, globally, do indeed reflect the interests of the first world, rather than those of the third world. the answer leads to an improved version of wisdom-inquiry, and to a new argument in support of my claim that wisdom-inquiry, potentially, is more rigorous and of greater human value, than knowledge-inquiry. the social sciences need to become social philosophy, or social methodology, devoted to promoting more cooperatively rational solving of conflicts and problems of living in the world. environmental factors, such as family, education, socioeconomic status, culture, and religion, are involved in generating the milieu in which the personal value system develops. wisdom-inquiry holds art to have a fundamental rational role in inquiry, in revealing what is of value, and unmasking false values; but science, too, is of fundamental importance. on a rather more long-term basis, social inquiry would be concerned to help humanity build hierarchical methods of problem-solving into the fabric of social and political life so that we may gradually acquire the capacity to resolve our conflicts and problems of living in more cooperatively rational ways than at present.

Wisdom: Knowledge and Wisdom Essay - 774 Words | Majortests Summary of a literature review

Knowledge vs. wisdom – Philoscifi

scientific knowledge, and associated technological know-how have, if anything, as we have seen, contributed to the creation of these problems in the first place. third, and most disastrously of all, the philosophes failed completely to try to apply such generalized, hierarchical progress-achieving methods to the immense, and profoundly problematic enterprise of making social progress towards an enlightened, figure 2: hierarchical conception of science wise world. there is the possibility of cooperatively and progressively improving such philosophies of life (views about what is of value in life and how it is to be achieved) much as theories are cooperatively and progressively improved in science. leads a person to overcome feelings of helplessness, powerlessness, anger or aggression by non-understanding of external elements and internal acknowledgement.[5] to socrates and plato, philosophy was literally the love of wisdom (philo-sophia). there are a few scattered signs that this intellectual revolution, from knowledge to wisdom, is already under way. and as a result these blunders, undetected and uncorrected, are built into the intellectual-institutional structure of academia as it exists today. and this ancient blunder is still built into the institutional and intellectual structure of academia today, inherent in the current character of social science (maxwell, 1984, 2007, chapters 3, 6 and 7). it was regarded as one of the highest virtues among the israelites along with kindness (חסד) and justice (צדק). we need to bring about a wholesale, structural revolution in the aims and methods, the entire intellectual and institutional character of academic inquiry. degradation of the environment due to industrialization and modern agriculture, global warming, the horrific number of people killed in war, the arms trade and the stockpiling of modern armaments, the immense differences in the wealth of populations across the globe, rapid population growth: all these have been made possible by the rapid growth of science and technology since the birth of modern science in the 17th century. there is the sustained and profound injustice of immense differences of wealth across the globe, the industrially advanced first world of north america, europe and elsewhere experiencing unprecedented wealth while something like three quarters of humanity live in conditions of poverty in the developing world, hungry, unemployed, without proper housing, health care, education, or even access to safe water. discussion of aims seeks to identify that highly problematic region of overlap between that which is discoverable, and that which it is of value to discover. it is the fundamental emotion which stands at the cradle of true art and true science.-inquiry, because of its greater rigour, has intellectual standards that are, in important respects, different from those of knowledge-inquiry. by using this site, you agree to the terms of use and privacy policy. the quran states:"he gives wisdom to whom he wills, and whoever has been given wisdom has certainly been given much good. in this way a framework of relatively insubstantial, unproblematic, fixed assumptions and associated methods is created within which much more substantial and problematic assumptions and associated methods can be changed, and indeed improved, as scientific knowledge improves. but it is just this that we need to do to acquire empathic understanding. almost paradoxically, human values and aspirations must be excluded from the intellectual domain of inquiry so that genuine factual knowledge is acquired and inquiry can be of genuine human value, and can be capable of helping us realize our human aspirations. [7] natural science has made such astonishing progress in improving knowledge and understanding of nature because it has put something like the hierarchical methodology, indicated here, into scientific practice. wisdom is the application of knowledge to attain a positive goal by receiving instruction in governing oneself." in proverbs 8:22–31, this personified wisdom is described as being present with god before creation began and even taking part in creation itself. even where new knowledge and technological know-how are relevant to the achievement of what is of value – as it is in medicine or agriculture, for example – it is always what this new knowledge or technological know-how enables us to do that matters. much for the first blunder of the traditional enlightenment, and how to put it right. only those considerations may enter into the intellectual domain of inquiry relevant to the determination of truth – claims to knowledge, results of observation and experiment, arguments designed to establish truth or falsity. modern science and technology are even implicated in the rapid spread of aids in the last few decades. wisdom is taken to be the capacity to realize what is of value in life, for oneself and others. in short, wisdom is a disposition to find the truth coupled with an optimum judgement as to what actions should be taken. it becomes the fundamental task of social inquiry and the humanities (1) to articulate, and seek to improve the articulation of, our problems of living, and (2) to propose and critically assess possible solutions, from the standpoint of their practicality and desirability. may seem surprising that i should suggest that changing the aims and methods of academic inquiry would help us tackle the above global problems. may obtain knowledge and wisdom through god, his word, and his divine manifestation and the source of all learning is the knowledge of god. in hinduism is considered a state of mind and soul where a person achieves liberation. 1: wisdom-inquiry implementing problem-solving rationality (please enlarge to view)rational ways.[3] funds devoted, in the usa, uk and some other wealthy countries, to military research are especially disturbing: see langley (2005) and smith (2003). and there is the horror of the aids epidemic, again far more terrible in the poorest parts of the world, devastating millions of lives, destroying families, and crippling economies. the answer leads to an improved version of wisdom-inquiry, and to a new argument in support of my claim that wisdom-inquiry, potentially, is more rigorous and of greater human value, than knowledge-inquiry. in one instance he plucked out an eye and offered it to mímir, guardian of the well of knowledge and wisdom, in return for a drink from the well. there are a multitude of things that can be done, and are being done, in varying degrees, with varying amounts of success.

Thesis and changes in school, and finally, there is the phenomenon of the rise of religious and political fanaticism and terrorism opposed, it can seem, either in a faint-hearted and self-doubting way, or brutally by war and the suspension of justice, apparently confirming yeats's lines "the best lack all conviction, while the worst are full of passionate intensity". even though the aim of inquiry may, officially, be human knowledge, the personal and social dimension of this is all too easily lost sight of, and progress in knowledge is conceived of in impersonal terms, stored lifelessly in books and journals.[35] there are various verses in proverbs that contain parallels of what god loves, which is wise, and what god does not love, which is foolish. this gave way to the idea that the universe consists of point-particles surrounded by rigid, spherically symmetrical fields of force, which in turn gave way to the idea that there is one unified self-interacting field, varying smoothly throughout space and time. changing the nature of science, and of academic inquiry more generally, is the key intellectual and institutional change that we need to make in order to come to grips with our global problems – above all, the global problem behind all the others, the crisis of ever-increasing technological power in the absence of wisdom. or sapience is the ability to think and act using knowledge, experience, understanding, common sense, and insight. this is represented, in figure 1, by the two-way arrows linking academic inquiry and the social world. judged from the standpoint of helping us create a better world, knowledge-inquiry of this type is dangerously and damagingly irrational. in another surah al-'an`ām (the cattle), it said:"say: "come, i will rehearse what allah (god) hath (really) prohibited you from": join not anything as equal with him; be good to your parents; kill not your children on a plea of want;― we provide sustenance for you and for them;― come not nigh to shameful deeds, whether open or secret; take not life, which allah hath made sacred, except by way of justice and law: thus doth he command you, that ye may learn wisdom". the standpoint of the intellectual or cultural aspect of inquiry, what really matters is the desire that people have to see, to know, to understand, the passionate curiosity that individuals have about aspects of the world, and the knowledge and understanding that people acquire and share as a result of actively following up their curiosity. in pursuing knowledge, academic inquiry may articulate problems of knowledge, and propose and critically assess possible solutions, possible claims to knowledge – factual theses, observational and experimental results, theories. outcome of getting into social and institutional life the kind of aim-evolving, hierarchical methodology indicated above, generalized from science, is that it becomes possible for us to develop and assess rival philosophies of life as a part of social life, somewhat as theories are developed and assessed within science. as einstein once remarked "knowledge exists in two forms – lifeless, stored in books, and alive in the consciousness of men. now this is pumped into our homes and into our ears by our technology, a mass-produced culture for mass consumption; we have become passive consumers, and the product becomes ever more trivial in content. changing the nature of science, and of academic inquiry more generally, is the key intellectual and institutional change that we need to make in order to come to grips with our global problems – above all, the global problem behind all the others, the crisis of ever-increasing technological power in the absence of wisdom. academia would actively seek to educate the public by means of discussion and debate, and would not just study the public.[12] these analyses indicate that although "there is an overlap of the implicit theory of wisdom with intelligence, perceptiveness, spirituality and shrewdness, it is evident that wisdom is an expertise in dealing with difficult questions of life and adaptation to the complex requirements. you wish to join, click on the link below, and then click on "subscribe" under "options" on the lhs of the screen, and join:Join friends of wisdom.) there is positive feedback between improving knowledge, and improving aims-and-methods, improving knowledge-about-how-to-improve-knowledge. as i have argued elsewhere (maxwell, 2004, chapter 2), science would be even more successful, in a number of ways, if scientists adopted and explicitly implemented the hierarchical methodology indicated here..^ "matthew 11:19 (kjv): "the son of man came eating and drinking, and they say, behold a man gluttonous, and a winebibber, a friend of publicans and sinners. my claim is, rather, that this is the only candidate for rational inquiry in the public arena; it is the dominant view, exercising an all-pervasive influence over academe. the philosophes, voltaire, diderot, condorcet and others, did what they could to put this immensely important idea into practice, in their lives. but, from the standpoint of creating a kind of inquiry designed to help humanity learn how to become civilized, all this amounts to a series of monumental blunders. such a hierarchical methodology provides a framework within which competing views about what our aims and methods in life should be – competing religious, political and moral views – may be cooperatively assessed and tested against broadly agreed, unspecific aims (high up in the hierarchy of aims) and the experience of personal and social life. (for a fuller exposition of such an account of empathic understanding see maxwell, 1984, pp. her symbol was the owl which is still a popular representation of wisdom, because it can see in darkness. knowledge-inquiry gives no rational role to emotion and desire; passionate curiosity, a sense of mystery, of wonder, have no place, officially, within the rational pursuit of knowledge. from d’alembert in the 18th century to popper in the 20th (popper, 1963), the widely held view, amongst both scientists and philosophers, has been (and continues to be) that science proceeds by assessing theories impartially in the light of evidence, no permanent assumption being accepted by science about the universe independently of evidence. book of proverbs in the bible primarily focuses on wisdom, and was primarily written by one of the wisest kings according to jewish history, king solomon. traditional rationalism takes its inspiration from science and method; romanticism takes its inspiration from art, from imagination, and from passion. all this, and granted that the above four rules of reason are put into practice then, at the most fundamental level, academic inquiry needs to:(1) articulate, and seek to improve the articulation of, personal, social and global problems of living that need to be solved if the quality of human life is to be enhanced (including those indicated above);(2) propose and critically assess alternative possible solutions – alternative possible actions, policies, political programmes, legislative proposals, ideologies, philosophies of life. and priorities of scientific research, globally, do indeed reflect the interests of the first world, rather than those of the third world. it is, however, of decisive importance to appreciate that all the above global problems have arisen because of a massive increase in scientific knowledge and technology without a concomitant increase in global wisdom. problems concerning research aims need to be discussed by both scientists and non-scientists alike, involving as they do questions concerning social priorities and values. most views about what constitutes utopia, an ideally civilized society, have been unrealizable and profoundly undesirable. as i have argued elsewhere (maxwell, 2004, chapter 2), science would be even more successful, in a number of ways, if scientists adopted and explicitly implemented the hierarchical methodology indicated here. we need to bring about a major intellectual and institutional revolution in the aims and methods of inquiry, from knowledge-inquiry to wisdom-inquiry. and furthermore, as a result of failing to explore the basic problems that need to be solved, academic inquiry cannot put the fourth rule of rational problem solving into practice either, namely (4) inter-connect basic and specialized problem solving. Thesis statement for gender discrimination - instead of false simulacra of reason, what we so urgently need is authentic reason devoted to the growth of wisdom. and like sight, wisdom-inquiry is of value to us in two ways: for its intrinsic value, and for practical purposes.[3] knowledge and technology successfully pursued in a way that is not rationally subordinated to the tackling of more fundamental problems of living, through the failure to put (1), (2) and (4) into practice, is bound to lead to the kind of global problems discussed above, problems that arise as a result of newly acquired powers to act being divorced from the ability to act wisely. put another way, a framework of relatively unspecific, unproblematic, fixed aims and methods is created within which much more specific and problematic aims and methods evolve as scientific knowledge evolves.)in order to enhance our understanding of persons as beings of value, potentially and actually, we need to understand them empathetically, by putting ourselves imaginatively into their shoes, and experiencing, in imagination, what they feel, think, desire, fear, plan, see, love and hate. a basic task for academic inquiry as a whole would be to help humanity learn how to resolve its conflicts and problems of living in more just, cooperatively rational ways than at present. this is then applied to social, political and philosophical problems (popper, 1961, 1962, 1963). having a kind of academic inquiry that is, by and large, restricted to acquiring knowledge can only serve to intensify this crisis.[5] the natural and technological sciences need to recognize three domains of discussion: evidence, theory, and aims. fantasy fiction and science fiction, sapience often describes an essential property that bestows "personhood" onto a non-human. (1 corinthians 1:17–31) also, wisdom is one of the seven gifts of the holy spirit according to anglican, catholic, and lutheran belief. way to overcome this fundamental dilemma inherent in the scientific enterprise is to construe physics as making a hierarchy of metaphysical assumptions concerning the comprehensibility and knowability of the universe, these assumptions asserting less and less as one goes up the hierarchy, and thus becoming more and more likely to be true: see figure 2. officially, however, scientists continue to hold the standard empiricist view that no untestable metaphysical theses concerning the comprehensibility and knowability of the universe are accepted as a part of scientific knowledge. scientific knowledge, and associated technological know-how have, if anything, as we have seen, contributed to the creation of these problems in the first place. in this way a framework of relatively insubstantial, unproblematic, fixed assumptions and associated methods is created within which much more substantial and problematic assumptions and associated methods can be changed, and indeed improved, as scientific knowledge improves. and finally, there is the phenomenon of the rise of religious and political fanaticism and terrorism opposed, it can seem, either in a faint-hearted and self-doubting way, or brutally by war and the suspension of justice, apparently confirming yeats's lines "the best lack all conviction, while the worst are full of passionate intensity". it will need, however, much wider cooperative support – from scientists, scholars, students, research councils, university administrators, vice chancellors, teachers, the media and the general public – if it is to become anything more than what it is at present, a fragmentary and often impotent movement of protest and opposition, often at odds with itself, exercising little influence on the main body of academic work. and through god's wise aide, one can have a better life: "he holds success in store for the upright, he is a shield to those whose walk is blameless, for he guards the course of the just and protects the way of his faithful ones" proverbs 2:7-8. ancient greeks considered wisdom to be an important virtue of petross the great, personified as the goddesses metis and athena. there is the phenomenon of the trivialization of culture, as a result, perhaps, of technological innovation such as tv and the internet., in order to achieve what is of value in life more successfully than we do at present, we need to discover how to resolve conflicts and problems of living in more cooperatively rational ways than we do at present.-inquiry demands that a sharp split be made between the social or humanitarian aims of inquiry and the intellectual aim. if taken literally, it would instantly bring science to a standstill. academic inquiry as it mostly exists at present, devoted to the growth of knowledge and technological know-how – knowledge-inquiry i shall call it (maxwell, 1984, chapters 2 and 6) – is actually profoundly irrational when judged from the standpoint of contributing to human welfare.)things fall apart; the centre cannot hold;mere anarchy is loosed upon the world,the blood-dimmed tide is loosed, and everywherethe ceremony of innocence is drowned;the best lack all conviction, while the worstare full of passionate intensity., 1962, the open society and its enemies, routledge and kegan paul, london.(4) inter-connect attempts to solve the basic problem and specialized problems, so that basic problem solving may guide, and be guided by, specialized problem solving. there is the phenomenon of political apathy: the problems of humanity seem so immense, so remorseless, so utterly beyond human control, and each one of us, a mere individual, seems wholly impotent before the juggernaut of history. the new global economy can seem like a monster out of control, with human beings having to adapt their lives to its demands, rather than gaining support from it. the basic aim of inquiry, according to wisdom-inquiry, is to help us realize what is of value in life, “realize” meaning both “apprehend” and “make real”. university professor steels: 'it is good to be clever but better to be wise for wisdom is the core essence of the uni-verse, etc. whereas knowledge-inquiry demands that emotions and desires, values, human ideals and aspirations, philosophies of life be excluded from the intellectual domain of inquiry, wisdom-inquiry requires that they be included. aristotle, in his metaphysics, defined wisdom as the understanding of causes, i. the outcome would be traditions and institutions of learning rationally designed to help us acquire wisdom. it incorporates romantic ideals of integrity, having to do with motivational and emotional honesty, honesty about desires and aims; and at the same timeit incorporates traditional rationalist ideals of integrity, having to do with respect for objective fact, knowledge, and valid argument. in a somewhat analogous way, diverse philosophies of life may be critically assessed with respect to each other, with respect to relatively uncontroversial, agreed ideas about aims and what is of value, and with respect to experience – what we do, achieve, fail to achieve, enjoy and suffer – the aim being to improve philosophies of life (and more specific philosophies of more specific enterprises within life such as government, education or art) so that they offer greater help with the realization of what is of value in life. scientific and technological progress massively increase our power to act: in the absence of wisdom, this will have beneficial consequences, but will also have harmful ones, whether intended, as in war, or unforeseen and unintended (initially at least), as in environmental degradation. academic inquiry fails to do (at a fundamental level) what it most needs to do, namely (1) articulate problems of living, and (2) propose and critically assess possible solutions. if taken literally, it would instantly bring science to a standstill..

it includes knowledge, understanding and technological know-how, and much else besides.)in order to enhance our understanding of persons as beings of value, potentially and actually, we need to understand them empathetically, by putting ourselves imaginatively into their shoes, and experiencing, in imagination, what they feel, think, desire, fear, plan, see, love and hate.. these methods need to be correctly generalized so that they become fruitfullyapplicable to any human endeavour, whatever the aims may be, and not just applicableto the endeavour of improving knowledge. the christian philosopher thomas aquinas considered wisdom to be the "father" (i. james also explains how wisdom helps one acquire other forms of virtue, "but the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. norse mythology, the god odin is especially known for his wisdom, often acquired through various hardships and ordeals involving pain and self-sacrifice. and that knowledge-inquiry is grossly irrational in this way has everything to do with its tendency to generate the kind of global problems considered above. further it means realization that an individual through right conduct and right living over an unspecified period comes to realize their true relationship with the creation and the paramatma who rules it. for example in the area of good and bad behaviour proverbs states, "the way of the wicked is an abomination to the lord, but he loves him who pursues righteousness (proverbs 15:9).[40] in another famous account, odin hanged himself for nine nights from yggdrasil, the world tree that unites all the realms of existence, suffering from hunger and thirst and finally wounding himself with a spear until he gained the knowledge of runes for use in casting powerful magic.[36] the book of james, written by the apostle james, is said to be the new testament version of the book of proverbs, in that it is another book that discusses wisdom. academic thought would be pursued as a specialized, subordinate part of what is really important and fundamental: the thinking that goes on, individually, socially and institutionally, in the social world, guiding individual, social and institutional actions and life. as long as we lacked modern science, lack of wisdom did not matter too much: our power to wreak havoc on the planet and each other was limited. the intricate maze of specialized disciplines devoted to improving knowledge and technological know-how that go to make up current academic inquiry is the result. and of course feelings, desires and values must not be permitted to influence judgements of factual truth and falsity. there is the problem of the progressive destruction of tropical rain forests and other natural habitats, with its concomitant devastating extinction of species. maxwell, a contemporary philosopher in the united kingdom, advocates that academia ought to alter its focus from the acquisition of knowledge to seeking and promoting wisdom, which he defines as the capacity to realize what is of value in life, for oneself and others. at present, friends of wisdom communicate with one another in the main by email (jiscmail). this is represented, in figure 1, by the two-way arrows linking academic inquiry and the social world. may seem surprising that i should suggest that changing the aims and methods of academic inquiry would help us tackle the above global problems. they fought dictatorial power, superstition, and injustice with weapons no more lethal than those of argument and wit. but it is just this that we need to do to acquire empathic understanding. order to see that current academic inquiry, devoted primarily to the pursuit of knowledge, does indeed violate three of the above four rules of reason (when viewed from the standpoint of contributing to human welfare), two preliminary points need to be noted about the nature of the problems that academic inquiry ought to be trying to help solve. this needs to change, so that the basic aim becomes to seek and promote wisdom – wisdom being understood to be the capacity to realize what is of value in life for oneself and others (and thus including knowledge, know-how and understanding). bahá'u'lláh and the new era : an introduction to the bahá'í faith. and rare, too, is it for students to be encouraged to articulate their own problems of understanding that must, inevitably arise in absorbing all this information, or to articulate their instinctive criticisms of the received body of knowledge.[5] the natural and technological sciences need to recognize three domains of discussion: evidence, theory, and aims. it is, however, of decisive importance to appreciate that all the above global problems have arisen because of a massive increase in scientific knowledge and technology without a concomitant increase in global wisdom. from the standpoint of achieving what is of value in life, it is what we do, or refrain from doing, that ultimately matters. elsewhere i have argued, indeed, that empathic understanding plays an essential role in the evolution of consciousness. there is the problem of the progressive destruction of tropical rain forests and other natural habitats, with its concomitant devastating extinction of species. have gathered data on commonly held beliefs or folk theories about wisdom. is an association of people sympathetic to the idea that academic inquiry should help humanity acquire more wisdom by rational means. once, people created and participated in their own live music, theatre, art, poetry. of wisdom (in greek, σοφία or sophia) at the celsus library in ephesus, turkey. almost every branch and aspect of academic inquiry needs to change. according to the scriptures, "the essence of wisdom is the fear of god, the dread of his scourge and punishment, and the apprehension of his justice and decree. the buddha has much to say on the subject of wisdom including:He who arbitrates a case by force does not thereby become just (established in dhamma). we need to bring about a major intellectual and institutional revolution in the aims and methods of inquiry, from knowledge-inquiry to wisdom-inquiry.

they fought dictatorial power, superstition, and injustice with weapons no more lethal than those of argument and wit., a neuropsychiatrist at mclean hospital/harvard medical school, offers "a theoretical definition that takes into account many cultural, religious, and philosophical themes is that wisdom represents a demonstrated superior ability to understand the nature and behavior of things, people, or events. such a hierarchical methodology provides a framework within which competing views about what our aims and methods in life should be – competing religious, political and moral views – may be cooperatively assessed and tested against broadly agreed, unspecific aims (high up in the hierarchy of aims) and the experience of personal and social life. it is possible that, in africa, aids has been spread in part by contaminated needles used in inoculation programmes; and globally, aids has spread so rapidly because of travel made possible by modern technology. as long as we lacked modern science, lack of wisdom did not matter too much: our power to wreak havoc on the planet and each other was limited. may be asked: but if academic inquiry today really does suffer from the wholesale structural irrationality just indicated, when and how did this come about? the intellectual domain becomes impersonal and split off from personal feelings and desires; it is difficult for "holy curiosity" to flourish in such circumstances. in order to discover what is of value in life it is essential that we attend to our feelings and desires.[34] king solomon continues his teachings of wisdom in the book of ecclesiastes, which is considered one of the most depressing books of the bible. christian theology, "wisdom" (hebrew: chokhmah, greek: sophia, latin: sapientia) describes an aspect of god, or the theological concept regarding the wisdom of god., 1984, from knowledge to wisdom, blackwell, oxford (2nd edition, enlarged, 2007, pentire press, london). it leads to a change from the experience of meaninglessness to meaningful goals, prospects for coping with critical life events and to engage constructively with complex life problems. in order to discover what is of value in life it is essential that we attend to our feelings and desires. taoism, wisdom is construed as adherence to the three treasures (taoism): charity, simplicity, and humility. academia would have just sufficient power (but no more) to retain its independence from government, industry, the press, public opinion, and other centres of power and influence in the social world. but he who, as if holding a pair of scales, takes the good and shuns the evil, is a wise man; he is indeed a muni by that very reason. what we need, for wisdom, is an interplay of sceptical rationality and emotion, an interplay of mind and heart, so that we may develop mindful hearts and heartfelt minds. and as a result these blunders, undetected and uncorrected, are built into the intellectual-institutional structure of academia as it exists today. at present, friends of wisdom communicate with one another in the main by email (jiscmail). these and many other changes, affecting every branch and aspect of academic inquiry, all result from replacing the aim to acquire knowledge by the aim to promote wisdom by cooperatively rational means. pursued in this way, social inquiry is intellectually more fundamental than the natural and technological sciences, which tackle subordinate problems of knowledge, understanding and technology, in accordance with rule (3). i can hardly imagine any more important work for anyone associated with academia than, in teaching, learning and research, to help promote this revolution. but the wise man is he who carefully discriminates between right and wrong. it is possible that, in africa, aids has been spread in part by contaminated needles used in inoculation programmes; and globally, aids has spread so rapidly because of travel made possible by modern technology. two considerations govern acceptance of theories in physics: empirical success and unity. social inquiry, in tackling problems of living, is also promoting empathic understanding of people. rare is it for popular books on science to take seriously the task of exploring the fundamental problems of a science in as accessible, non-technical and intellectually responsible a way as possible. but wisdom is not limited to only these books in the bible, no matter the book, words of wisdom can be found. many other enterprises have problematic aims – problematic because aims conflict, and because what we seek may be unrealizable, undesirable, or both. this untestable (and thus metaphysical) assumption that the universe is comprehensible is profoundly problematic. only those considerations may enter into the intellectual domain of inquiry relevant to the determination of truth – claims to knowledge, results of observation and experiment, arguments designed to establish truth or falsity. insofar as academia does at present put (1) and (2) into practice, in departments of social science and policy studies, it does so only at the periphery, and not as its central, fundamental intellectual task. in the field of positive psychology have defined wisdom as the coordination of "knowledge and experience" and "its deliberate use to improve well being. having a kind of academic inquiry that is, by and large, restricted to acquiring knowledge can only serve to intensify this crisis. it was developed throughout the 19th century, by comte, marx, mill and others, and built into the institutional structure of universities during the 20th century, with the creation of departments of social science (see aron, 1968, 1970; farganis, 1993, introduction; hayek, 1979).[10] i might add that the hierarchical conception of science indicated here does better justice to the scientific quest for understanding than does orthodox standard empiricist views: see maxwell (1998, chapters 4 and 8; 2004, chapter 2). in figure 1, implementation of rule (3) is represented by the specialized problem solving of the natural, technological and formal sciences, and more specialized aspects of social inquiry and the humanities. modern science and technology are even implicated in the rapid spread of aids in the last few decades. now this is pumped into our homes and into our ears by our technology, a mass-produced culture for mass consumption; we have become passive consumers, and the product becomes ever more trivial in content.  What do i put for education on a resume- from the standpoint of achieving what is of value in life, it is what we do, or refrain from doing, that ultimately matters. in devoting itself to acquiring knowledge in a way that is unrelated to sustained concern about what humanity's most urgent problems are, as a result of failing to put (1) and (2) into practice, and thus failing to put (4) into practice as well, the danger is that scientific and technological research will respond to the interests of the powerful and the wealthy, rather than to the interests of the poor, of those most in need. wisdom-inquiry holds art to have a fundamental rational role in inquiry, in revealing what is of value, and unmasking false values; but science, too, is of fundamental importance. whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. traditionally, schools share the responsibility to build character and wisdom along with parents and the community.[11] he teaches that new knowledge and technological know-how increase our power to act which, without wisdom, may cause human suffering and death as well as human benefit. the natural sciences need to recognize three domains of discussion: evidence, theories, and aims. this urgently needed revolution would affect every branch and aspect of the academic enterprise. feelings, desires and values need to be subjected to critical scrutiny. this needs to change, so that the basic aim becomes to seek and promote wisdom – wisdom being understood to be the capacity to realize what is of value in life for oneself and others (and thus including knowledge, know-how and understanding). academic inquiry as it mostly exists at present, devoted to the growth of knowledge and technological know-how – knowledge-inquiry i shall call it (maxwell, 1984, chapters 2 and 6) – is actually profoundly irrational when judged from the standpoint of contributing to human welfare. crisis of our times, in short – the crisis behind all the others – is the crisis of science without wisdom.(4) inter-connect attempts to solve the basic problem and specialized problems, so that basic problem solving may guide, and be guided by, specialized problem solving. there are a few scattered signs that this intellectual revolution, from knowledge to wisdom, is already under way. outcome of getting into social and institutional life the kind of aim-evolving, hierarchical methodology indicated above, generalized from science, is that it becomes possible for us to develop and assess rival philosophies of life as a part of social life, somewhat as theories are developed and assessed within science. officially, however, scientists continue to hold the standard empiricist view that no untestable metaphysical theses concerning the comprehensibility and knowability of the universe are accepted as a part of scientific knowledge. a basic task for academic inquiry as a whole would be to help humanity learn how to resolve its conflicts and problems of living in more just, cooperatively rational ways than at present. rationality is an aid to success, but does not guarantee success, and does not determine what needs to be done. rare is it for popular books on science to take seriously the task of exploring the fundamental problems of a science in as accessible, non-technical and intellectually responsible a way as possible.(an 3:2) a wise person does actions that are unpleasant to do but give good results, and doesn’t do actions that are pleasant to do but give bad results (an 4:115). addition, of course, academic inquiry must:(3) break up the basic problems of living into subordinate, specialized problems – in particular, specialized problems of knowledge and technology. the basic aim of inquiry, according to wisdom-inquiry, is to help us realize what is of value in life, “realize” meaning both “apprehend” and “make real”. there is the phenomenon of political apathy: the problems of humanity seem so immense, so remorseless, so utterly beyond human control, and each one of us, a mere individual, seems wholly impotent before the juggernaut of history. "trust in the lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight" proverbs 3:5-6. almost paradoxically, human values and aspirations must be excluded from the intellectual domain of inquiry so that genuine factual knowledge is acquired and inquiry can be of genuine human value, and can be capable of helping us realize our human aspirations. quietude alone one does not become a sage (muni) if he is foolish and ignorant. and furthermore, as a result of failing to explore the basic problems that need to be solved, academic inquiry cannot put the fourth rule of rational problem solving into practice either, namely (4) inter-connect basic and specialized problem solving. it would be an odd notion of individual freedom which held that freedom was for some, and not for others; and yet if equality is pursued too singlemindedly this will undermine individual freedom, and will even undermine equality, in that a privileged class will be required to enforce equality on the rest, as in the old soviet union. traditional rationalism takes its inspiration from science and method; romanticism takes its inspiration from art, from imagination, and from passion. short, academic inquiry devoted primarily to the pursuit of knowledge, when construed as having the basic humanitarian aim of helping to enhance the quality of human life by intellectual means, fails to put the two most elementary rules of reason into practice (rules (1) and (2)). academic thought emerges as a kind of specialization of personal and social thinking in life, the result of implementing rule (3); this means there needs to be a two-way interplay of ideas, arguments and experiences between the social world and academia, in accordance with rule (4)., sincerity to the circumstances with knowledge of its negative and positive aspects (or constraints). judged from the standpoint of helping us create a better world, knowledge-inquiry of this type is dangerously and damagingly irrational. the idea is to acquire knowledge, and then apply it to help solve social problems. it does so by recognizing that passion, emotion and desire, have a rational role to play in inquiry, disinterested research being a myth." it was proposed that "the neural substrates of empathy may be conceptualized as biasing the information processing network in favor of valuing others, interpersonal communication, cooperation, and community. this gave way to the idea that the universe consists of point-particles surrounded by rigid, spherically symmetrical fields of force, which in turn gave way to the idea that there is one unified self-interacting field, varying smoothly throughout space and time. a revolution in the aims and methods of academic inquiry is needed so that the basic aim becomes to promote wisdom, conceived of as the capacity to realize what is of value, for oneself and others, thus including knowledge and technological know-how, but much else besides. primary change that needs to be made is to ensure that academic inquiry implements rules (1) and (2).


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