This paper argues that epistemologists should theorize about wisdom and critically examines a number of attempts to do as much. It then builds and argues for a particular theory of what wisdom is.

After surveying the strengths and weaknesses of several well-known approaches to wisdom, I argue for a new theory of wisdom that focuses on being epistemically, practically, and morally rational. My theory of wisdom, The Deep Rationality Theory of Wisdom, claims that a wise person is a person who is rational and who is deeply committed to increasing his or her level of rationality. This theory is a departure from theories of wisdom that demand practical and/or theoretical knowledge. The Deep Rationality (...) Theory salvages all that is attractive, and avoids all that is problematic, about theories of wisdom that require wise people to be knowledgeable. (shrink)

The concept of wisdom is largely ignored by contemporary philosophers. But given recent movements in the fields of ethics and epistemology, the time is ripe for a return to this concept. This article lays some groundwork for further philosophical work in ethics and epistemology on wisdom. Its focus is the distinction between practical wisdom and theoretical wisdom or between phronesis and sophia . Several accounts of this distinction are considered and rejected. A more plausible, but also considerably more complex, account (...) is offered. The discussion sheds light on the relation between practical wisdom and theoretical wisdom, and on the positive character of each. (shrink)

Does conscious reflection lead to good decision-making? Whereas engaging in reflection is traditionally thought to be the best way to make wise choices, recent psychological evidence undermines the role of reflection in lay and expert judgement. The literature suggests that thinking about reasons does not improve the choices people make, and that experts do not engage in reflection, but base their judgements on intuition, often shaped by extensive previous experience. Can we square the traditional accounts of wisdom with the results (...) of these empirical studies? Should we even attempt to? I shall defend the view that philosophy and cognitive sciences genuinely interact in tackling questions such as whether reflection leads to making wise choices. (shrink)

This paper provides a general philosophical groundwork for the theoretical and applied normative evaluation of information generally and digital information specifically in relation to the good life. The overall aim of the paper is to address the question of how Information Ethics and computer ethics more generally can be expanded to include more centrally the issue of how and to what extent information relates and contributes to the quality of life or the good life , for individuals and for society. (...) To answer that question, the paper explores and provides by way of a theoretical groundwork for further research, the concept of wisdom understood as a type of meta - knowledge as well as a type of meta - virtue , which can enable one to both know in principle what a good life is and how to successfully apply that knowledge in living such a life in practice. This answer will be based on the main argument presented in this paper that the notion of wisdom understood as being at once a meta - epistemological , meta - axiological and meta - eudemonic concept, provides the essential conceptual link between information on the one hand and the good life on the other. If, as we are told, this is the Age of Information, both the theoretical examination and analysis of the question of how information relates to the good life and the provision of an adequate answer to that question are essential for developing a deeper understanding of how to evaluate the theoretical and practical implications and ramifications of information for the good life, for individuals and societies generally. (shrink)

Recent philosophy features remarkably little work on the nature of wisdom. The following is a bibliography of that work, or at least the important-seeming parts of it that I’ve managed to uncover. I’ve also included some work from the history of philosophy, and from a few neighboring fields. Suggested additions would be very appreciated.

This paper is motivated by the need to respond to the spread of influential misinformation and manufactured ignorance, which places pressure on the work of experts in various sectors. To meet this need, the paper discusses the conditions required for expert testimony to evolve a reconceptualisation of negative capability as a new form of epistemic humility. In this regard, professional knowledge formation is not considered to be separate from the institutional and social processes and values that uphold its production. Drawing (...) attention to the structural and relational aspects of ignorance, as opposed to the individualistic and internal aspects, we rely on the sociology of knowledge, the social epistemologies and the feminist epistemologies that have played a fundamental role in the development of the investigation of ignorance. First, we analyse the criteria for epistemic humility based on prior theoretical discussions concerning negative knowledge as a form of reflective practice. Then, we seek to determine what kinds of strategies, virtues and skills experts need to have so as to ‘manage ignorance’ in socially complex situations. Finally, we suggest the reformulation of negative expertise as a phronetic skill for navigating through situations of ignorance and uncertainty in an epistemically and socially responsible manner. (shrink)

What should be the primary aims of education? How might these aims be realized? These are foundational questions which Plato raised long ago in his Republic. The first of these questions is a normative, and profoundly philosophical, one which provides guidance to the whole endeavor of education. The second of these questions is a pedagogical one which informs educators as to how their work can be best conducted. In this work I endeavor to answer these interlocking educational questions. I follow (...) most closely in the footsteps of John Dewey. I believe that Dewey had it right when, decades ago, he argued that education ought to be concerned with the cultivation of good judgment. But here a difficulty arises. For "good judgment" is a complex philosophical concept which spills over into considerations of thinking, knowing, deciding, and acting. Despite the efforts of philosophers such as Aristotle, Kant, and Dewey, there is a lack of agreement about the precise meaning of good judgment. Before moving into matters of education, then, I first endeavor to vanquish this lack of conceptual clarity. What is good judgment? What are its elements? Can it, for that matter, even be cultivated? Having gotten clear on what good judgment is, I turn to matters of education. First, I argue that a vital task of education is the cultivation of good judgment. I then turn to the practical matter of how one might go about cultivating good judgment. The community of inquiry approach employed by The Philosophy for Children Program, I contend, is an effective pedagogical means through which to cultivate good judgment. (shrink)

The paper discusses Lehrer's pioneering approach to the topic of wisdom. His pithy proposal, that wisdom is preference of merit justified by an evaluation system and undefeated by error, fits well within the grand philosophical tradition of thinking about wisdom, offering a very clear and original formulation of its target. The first part of the paper puts it on a map of philosophical options concerning wisdom (anthropo-, theo- and cosmo-centric ones) and then raises questions about it: does preference have to (...) motivate, what is the relation between factual and evaluative knowledge in the evaluation system, and how is the objectivity of merit secured? The second part briefly develops an alternative proposal inspired by Lehrer's work. It is a two-level picture. Wisdom combines the virtues of the first-order production of decision and action (reliability and practical validity) with second-order reflective endorsement of the first-order picture. The first-order production yields phronesis-generated action-guiding desires which constitute practical wisdom in the narrow sense, and the second level the more refined and sophisticated wisdom of philosophers and their kin. (shrink)