Pedagogy and Practice: Using Wisdom Ways in the Classroom

Abstract. The Academic Teaching and Biblical Studies Section of the Society of Biblical Literature chose Wisdom Ways, by Elisabeth Schüssler Fiorenza, as the basis for a discussion on teaching at its November 1902 meeting in Toronto. Each presenter commented on the underlying pedagogy of the book, sharing exercises and assignments they had used in their classrooms to help students interpret the materials, especially from a feminist and/or liberationist perspective. Adapted from the SBL presentations, this is a different type of review essay that describes the use of a book in three different settings: a free‐standing seminary, a state university, and a university‐affiliated divinity school. These three distinct contexts are in turn the settings for three individual pedagogical styles. The result is a conversation among author, teachers, text, and students that illustrates the interplay of teaching, learning, and context.     

Wisdom

What is it that makes someone wise, or one person wiser than another? I argue that wisdom consists in knowledge of how to live well, and that this knowledge of how to live well is constituted by various further kinds of knowledge. One concern for this view is that knowledge is not needed for wisdom but rather some state short of knowledge, such as having rational or justified beliefs about various topics. Another concern is that the emphasis on knowing how to live well fails to do justice to the ancient tradition of ‘theoretical wisdom’. I address both of these concerns in filling out the account.     

人慧与物慧:基于智慧描述词与提名智慧者的分类

为揭示一般人内隐的智慧分类机制及智慧类型,考察了51名硕士生对智慧描述词和提名智慧者的分类。多维标度分析与聚类分析表明,40个智慧描述词的语义空间包括人文才能/科技才能和内在特质/外在表现两个维度,分为自然科学才能、社会科学才能和人文科学才能三类;40个提名智慧者的语义空间包括自然科学者/人文社科者和人际间的/个人内的两个维度,分为自然智慧者、社会智慧者和人文智慧者三类。综合分类结果及中西智慧文化,根据智慧内包含才能或能力的性质或要解决的问题性质,智慧可分为人慧与物慧两大类型。     

伦理与智慧--兼与于树贵先生商榷

随着我国社会主义市场经济体制的确立和运行以及国外文化思潮的卷入 ,人们既有的行为习惯和思维模式遭到了前所未有的冲击和刷新 ,道德和法律等社会规范问题日益凸显并为学界所广泛重视。于树贵先生《伦理是一种智慧》一文 (载《哲学动态》 2 0 0 1年第 5期 ,下称《伦》文 )以独特的视角剖析了伦理道德与智慧的关系 ,其中不乏深刻之处 ,笔者深受启发。但《伦》文对伦理智慧和道德规范所作的某些理解和分析 ,笔者思之再三 ,实难苟同。故不揣浅陋 ,坦陈己见 ,以就教于学界同仁和于树贵先生。伦理何种意义上成为一种智慧 ?伦理智慧主要表现在哪…     

关于伦理道德与智慧

伦理道德与智慧的关系是一个有着重要的理论和现实意义的课题。伦理、道德与智慧都有联系,但本身都不是智慧。伦理智慧与道德智慧相通,但两者不是同一种意义上的智慧。伦理智慧与道德智慧具有多方面的社会价值,提倡伦理智慧和道德智慧有助于当代中国的社会改革和全面进步,为此需要对中国传统伦理思想和道德价值进行批判性的反思。     

The Wisdom Jar

Abstract

Supervisors can use a wide range of skills and exercises when terminating counseling supervision with supervisees at the end of a practicum class. This article presents an experiential creative activity, the Wisdom Jar, as a metaphor for discussing specific lessons with supervisees. The use of creativity and the integration of symbols and metaphors provided supervisees with images to reflect upon after completing a counseling practicum clinical experience.     

《周易》的智慧

《易经》和《易传》是《周易》中不同的两个部分。《易经》的产生 ,与上古社会环境、文化氛围密切相关 ,是当时天与人、因与果、天命不易与靡常冲突融合的产物。《易经》中最具特色的是辩证的变易观。《易传》实现了由《易经》卜筮向义理的转化 ,“太和”是其人文精神的精髓。《周易》智慧对中西方均产生了重要影响     

伦理是一种智慧

古希腊大哲学家亚里士多德曾经说过 :哲学是使人聪明的学问 ,那么我们不妨说 :伦理学是使人明智的学问。伦理 ,也可以说是道德 ,其实就是人们在长期的社会生活中 ,基于社会存在和发展的现实要求所形成的一系列共识 ,是一种“社会整体的契约” (弗兰克纳语 )。在早期的人类社会这种共识是以原始的宗教禁忌的形式存在着 ,人们相信 :不遵守这种禁忌将会给群体带来灾祸 ,即会威胁群体的存在和发展。因而 ,对于不遵守禁忌的社会成员 ,群体将采取一定的措施进行惩罚。人们为了避免受到惩罚 ,同时也是为了获得群体的认可而遵守这些禁忌 ,以求得融入…     

老年人的智慧

智慧是个体在其人生经历中习得的一种德才一体的综合心理素质, 是成功老龄化的重要标志和毕生发展的理想终点。研究发现, 三维智慧量表、自我评估智慧量表、成人自我超越问卷等自陈式测量和柏林智慧范式、智慧推理等表现式测量对老年人智慧评估具有良好性能; 老年人智慧发展受到开放性、自我反思、情绪调节、人格成长等内在因素以及受教育程度、关键生活经历、社会环境等外在因素的交互影响; 毕生发展的智慧为老年人带来更高主观幸福感、生活满意度以及更少社会疏离感、孤独感和抑郁。未来应该开发多测度、整合的老年人智慧测评工具; 深入揭示老年人智慧的预测因素、影响后效及其内部作用机制; 进一步探索社区养老服务中老年人智慧的干预与培育策略。     

In Defense of Seeking Wisdom

Abstract: Steven Yates has criticized my claim that we need to bring about a revolution in the aims and methods of academic inquiry so that the aim becomes to promote wisdom rather than just acquire knowledge. Yates's main criticism is that the proposed revolution does not have a clear strategy for its implementation and is, in any case, Utopian, unrealizable, and undesirable. It is argued, here, that Yates has misconstrued what the proposed revolution amounts to; in fact it is realizable, is urgently needed, and involves exploiting the kind of strategies utilized so effectively by the philosophes of the eighteenth‐century French Enlightenment.     

Wisdom in the Military Context

On the basis of the Berlin wisdom paradigm, we define wisdom in the military context as expert knowledge and judgment concerning in extremis military operations. We measured wisdom in the military context by asking participants to give advice to an inexperienced officer facing an in extremis operation; subsequently, we coded their responses. Data were provided by 74 senior noncommissioned officers (NCOs) in the U.S. defense forces. In support of convergent validity, wisdom in the military context was positively related to general objective wisdom and general self-assessed wisdom. Relationships of wisdom in the military context and general objective wisdom with Big Five personality characteristics were nonsignificant, whereas general self-assessed wisdom was positively related to extraversion, agreeableness, and openness to experience, and it was negatively related to neuroticism. The findings provide initial support for the validity of the new wisdom in the military context measure. We discuss several implications for future research and practice regarding wisdom in the military context.