Knowledge to Wisdom: We Need a Revolution

Introduction The following document is a very brief summary of a thesis and argument that I have devoted the last 30 years of my life to trying to get across to my fellow human beings. It was first spelled out in What’s Wrong With Science? (Bran’s Head Books, 1976) and subsequently in From Knowledge to Wisdom (Blackwell, 1984), Is Science Neurotic? (Imperial College Press, 2004) and numerous articles, references to which can be found on . Three years ago an international group was formed, called Friends of Wisdom, which seeks to get across to academics and the public the compelling arguments and urgent need to transform academic inquiry so that its basic aim becomes to seek and promote wisdom. The document below is taken from the website of Friends of Wisdom, the URL of which is . It is the mission statement of Friends of Wisdom. You are invited to join.     

SCIENCE'S CONCEPTION OF HUMAN BEINGS AS A BASIS FOR MORAL THEORY

Abstract. Niels Bohr stated, and Werner Heisenberg reiterated, that “in the great drama of existence we ourselves are both actors and spectators.” Their emphasis stems from the fact that the entry of human beings into physics as actors constitutes the most fundamental philosophical departure of twentieth‐century basic physics from its eighteenth‐ and nineteenth‐century forerunners. Those earlier theories claimed that our human conscious thoughts are mere witnesses to, or by‐products of, essentially mechanically determined brain processes. In stark contrast, certain conscious decisions that are made by human beings, but that are not determined by any known law, statistical or otherwise, enter irreducibly into orthodox contemporary physical theory. These actions are required to counteract effects of Heisenberg's Uncertainty Principle, which ordains that the physically described process of nature, acting alone, produces not a physical world of the kind we experience but rather a continuous smear of potential possible worlds of the kind we know. This contradiction between theory and experience is resolved in orthodox contemporary physical theory by bringing certain effects of our conscious human choices into the dynamics in essentially the way that we intuitively feel that our conscious intentions affect the physical world, namely, via the effects of our intentional efforts on our physically described bodies. The moral implications of this profound change in physics are discussed.     

当代大学生自比型价值观数据的潜在结构

本研究对采自3796名在校大学生的Rokeach Value Survey自比型数据进行了因素分析和多维尺度分析。因素分析从两组价值观选项中分别获得6个双极因素,虽然内容各不相同,但均体现出个人指向-亲社会指向的特点。多维尺度分析所获得的两组选项的2维空间距离分布结果也体现类似特点,结果显示终极性价值观可分为四类,工具性价值观可分为五类。当前大学生价值观中存在着舒适的物质生活、兴奋的生活、幸福、快乐和自尊以及雄心壮志的、勇敢的和诚实的等个人取向内容占优势的可能性。在两种分析方法中,多维尺度分析更适合对自比型价值观数据潜在结构的探究。     

SCIENCE EDUCATION AND MORAL EDUCATION

Abstract. Both science and ethics are embedded in cultural traditions where truths are shared through education; both need competent critics educated within such traditions. Education in both ought to be directed although moral education demands levels of responsible agency that science education does not. Evolutionary science often carries an implicit or explicit understanding of who and what humans are, one which may not be coherent with the implicit or explicit human self-understanding in moral education. The latter in turn may not be coherent with classical human self-understandings. Moral education may enlighten and elevate the human nature that has evolved biologically.     

EVOLUTION AND THE MEANING OF LIFE

Abstract. The last century has witnessed a succession of revolutionary transformations in the discipline of biology. However, the rapid expansion of our understanding of life and its nature has had curiously little impact on the way that questions about life and its significance have been discussed by philosophers. This paper explores the answers that biology provides to central questions about our existence, and it examines why the substitution of causal explanations for teleological ones appears natural and satisfying in the case of physical theory but meets widespread resistance in the case of biology.     

THE PRIMORDIAL ROOTS OF BEING

Abstract. Suffering, alongside the feeling of sanctity of life, pervades human experience, generating primal anxiety, which humans learn to shore up with social solidarity and with the practice of communication in religious rituals. The roots of social belonging spring from the primordial sentiments toward ethnicity, race, language, religion, customs and traditions, and region. Self–identity, mediated by mental formations derived from social relations, is composed of thinking and values. Daily experience reveals that cultural differences produce blind spots in thinking and barriers in values—-governing areas of activity, social relations, the world, and identity of being—-that impedes cross—-cultural understanding.     

Community psychology values and the culture of graduate training: A self-study

In this self-study of an M.A. program in community psychology, the authors focused on evaluation of training goals related to the values of collaboration, empowerment, and diversity. Employing quantitative and qualitative methods, the evaluator, a thesis student in the program, cooperated with a stakeholder committee and other student, staff, and faculty members of the program to construct the methods and interpret the findings. Although the converging sources of data showed that the program was meeting its process goals to some extent, several key issues in the culture of training, such as the status of women, the psychological sense of community, and a supportive learning environment, needed improvement. The authors interpret the findings in terms of the impact of the university system and patriarchal norms on training in community psychology. This study is based on the first author's M.A. thesis, which the second author supervised. Judit Alcalde works in health promotion with the Regional Municipality of Waterloo, Community Health Department. She presented an earlier version of this work at the conference of the Canadian Psychological Association, Calgary, Alberta, June 1991. We are grateful to the thesis committee members for their support and guidance, to our colleagues for their participation, to Paul Davock, and to the reviewers and editor for their helpful comments.     

Burhoe's Second-Hand Influence

Many of us not part of the "old Burhoe gang" are nonetheless deeply influenced by the ideas of Ralph Wendell Burhoe, albeit in indirect ways. This remembrance summarizes six such ways: Three are "procedural" influences, namely (1) that dialogue is most valuable, especially in the science/religion interface, when carried on among those who may not agree; (2) that scholarship is necessary to refine and improve preliminary opinions; and (3) that organizations are crucial to accomplishing the first two tasks. The three "substantive" influences are (4) Burhoe's focus on human values; (5) his work in defining God; and (6) his contribution to defining what it means to be human. As is well known, his emphasis in all three substantive cases was on the power and nuances of biological and social evolution, especially on the dynamics of natural selection.     

Common and Personal Values in Moral Education

It is arguable that beneath the fast and loose surface of recent official and/or semi-official documentation devoted to advice and guidance on moral education, there lurks systematic error about the bases of moral authority - turning upon a distinction between common and personal values. In what follows, it is claimed that the heart of this error lies in mistaking a logical distinction between different levels of moral evaluation for a statistical distinction concerned more with the distribution of moral values. To the extent that common value is identified with ideas of consensus or agreement, and personal value with values clarification and personal search, it seems that no coherent or viable conception of moral reason could possibly be constructed on the basis of currently available official guidance.     

Should “multiple imputations” be treated as “multiple indicators”?

Rubin's multiple imputation approach to missing data creates synthetic data sets, in which each missing variable is replaced by a draw from its predictive distribution, conditional on the observed data. By construction, analyses of such filled-in data sets as if the imputations were true values have the correct expectations for population parameters. In a recent paper, Mislevy showed how this approach can be applied to estimate the distributions of latent variables from complex samples. Multiple imputations for a latent variable bear a surface similarity to classical multiple indicators of a latent variable, as might be addressed in structural equation modelling or hierarchical modelling of successive stages of random sampling. This note demonstrates with a simple example why analyzing multiple imputations as if they were multiple indicators does not generally yield correct results; they must instead be analyzed by means concordant with their construction.I am grateful to Frank Jenkins, John Mazzeo, Kentaro Yamamoto, and Rebecca Zwick for comments on earlier versions of this paper.