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On stage, and in real life, timing is critical for success. Theranostic cancer care epitomizes the central role of timing in the evolution of efficacious molecular targeted radioligand therapy and its incorporation into routine clinical practice of oncology. Nuclear medicine has returned to its therapeutic roots, having been founded as a medical specialty, over three-quarters of a century ago, with radioiodine therapy of thyroid cancer. The very recent oncologist acceptance of 68Ga/177Lu/225Ac-PSMA effectiveness in treating prostate cancer has re-established the role of the physician in nuclear medicine. This article addresses various important issues in respect of timing related to this resurgence. Training of the required new workforce in technical -omics expertise and physicianly virtues is an urgent priority. Precision in radioligand therapy requires definition of individual radiation absorbed dose (Gy) to tumor and to critical normal organs, preferably prospectively. It is time to abandon one-size-fits-all administration of fixed activities (GBq) in arbitrary cycle intervals and duration. The time has also come to design combination sequenced theranostic-immuno-chemotherapeutic approaches to metastatic cancer to address unmet needs, particularly in pancreatic carcinoma; exploiting the potential of new fibroblast activation protein inhibitor radioligands targeting the tumor microenvironment. Public perception of all things "nuclear," including nuclear medicine, has recently recovered from the general opprobrium and radiophobia of the last half-century. Nuclear is the new green. At last, there have arisen propitious circumstances for the future development of theranostics: The timing is right, now. [ABSTRACT FROM AUTHOR]

Background: The philosophy of the discipline of physical education among school, further and higher education curriculums remains misunderstood, understudied and underdeveloped. With growing levels of uncertainty concerning its philosophical nature, general future (e.g. eradication, more of the same, radical change), and the role the profession plays within modern educational institutions, there is an urgent need to acknowledge, problematize, interpret and to study the unavoidably philosophical nature of the subject. Purpose: The purpose of this paper is to strengthen the justification for movement-oriented character education in schools by articulating a neo-Aristotelian interpretation of physical education. Key Concepts: Aligned with this goal, I begin by clarifying my guiding philosophical framework of neo-Aristotelian virtue ethics by synthesizing the concepts of virtue, character, phronesis and eudaemonia. Subsequently, I deconstruct contemporary practices associating character education to physical education circles with the goal of illuminating the potential of a philosophically informed approach compared to the dominant practice-driven and anecdotal view of character. In summary, I address the field's; overreliance on caught character; overemphasis on performance virtue; disproportionate focus on résumé virtues over eulogy virtues; the use of character as a peripheral curriculum activity; and lack of emphasis on wisdom and eudaemonia. Thereafter, I articulate one Aristotelian interpretation of physical education as if (neo) Aristotle was the teacher himself. From this position, I describe an education fixated on the affective domain, primarily concerned with helping youth to comprehend their moral potential in life through movement and inspired by the view that the cultivation of virtuous skills, agency, and reasoning are foundational to a flourishing society. Conclusion: By taking this approach, I philosophize the concept of the 'Virtuous Mover' and the potential ways in which school-based physical educators might begin to help future generations of youth to flourish. [ABSTRACT FROM AUTHOR]

This article draws on a 2017 paper in TEXTILE which reports on a project on live coding and ancient weaving, entitled Weaving Codes/Coding Weaves (WC/CW). The 2017 paper introduces the concept of Kairos, which has widespread cultural and social applications. Kairos as articulated in WC/CW can illuminate practitioner knowledge and understanding in any creative practice. The article first discusses the research project and draws implications for other practices. The next section moves into the relevance of WC/CW to education, in its fundamental cultural role, and to teaching in particular. This leads to a discussion of the nature of practice. The last section draws out themes and implications, particularly on how Kairos might yield insights into the discussion of practice-based knowledge and understanding made by such thinkers as Dewey, Schön and Eraut. Kairos is a concept which together with Phronesis is particularly pertinent in the analysis of the epistemology of practice. [ABSTRACT FROM AUTHOR]

The book "Phronesis: Retrieving Practical Wisdom in Psychology, Philosophy, and Education" by Krisján Krisjánsson and Blaine J. Fowers explores the concept of phronesis, which is practical wisdom for making moral decisions and promoting human flourishing. The authors provide an overview of the field, discussing their neo-Aristotelian phronesis model and its applications in various contexts. They emphasize the importance of a person-centered and morally grounded approach to wisdom, while acknowledging the complexities of decision-making. The text also discusses the gappiness problem, the development of phronesis, civic virtues, collective phronesis, and the influence of cultural narratives on moral identity. [Extracted from the article]

Modern interpretations of Aristotelian concepts of knowing, episteme, techne and phronesis, have lately been adopted to study expertise and professions. The article argues that a combination of the three types of knowledge would be useful in development cooperation and that especially phronesis, or practical wisdom, should take the central stage as it combines practice with values. Although values are central in development work, they are currently undermined by technical understandings. The article explored the different forms of knowledge that are used and appreciated within the Finnish development cooperation. The data was drawn from a process of providing topical and rapid scientific inputs to Finnish ministry officials and it was complemented with key-informant interviews. The findings showed that although scientific knowledge was appreciated by the ministry officials, the internal incentive structures of the development administration favoured technical forms of knowledge. Especially results information as well as picking up travelling ideas from the major trendsetters within the field were important in everyday work. The main structural constraints for phronesis to flourish within the department seemed to be a lack of time for learning and reflection. Development is a messy process involving stakeholders with various interests and wicked problems that do not have simple solutions and are inflicted with power struggles. With declining funding and diminishing appreciation from the side of the power holders, the value of knowledge available to improve the quality and effectiveness of development policy and cooperation becomes important to all stakeholders. [ABSTRACT FROM AUTHOR]

In this study, I present the Chan Buddhist alternative to phronesis or 'practical wisdom'. Instead of involving the skill or 'know-how' in applying moral principles to particular situations, the Chan Buddhist virtuously responds to situations because they understand how each situation is a 'part' of a larger whole or a 'function' (用) of the 'body' (體). Ultimately, this sensitivity to how each situation is meaningfully situated within a context of relationships is what motivates the Chan Buddhist's spontaneous compassion towards the suffering of existence in its entirety. [ABSTRACT FROM AUTHOR]

Mulla Sadra considers the speaking soul to have perceptive and executive functions. The human soul can make the right choice in the path of thought to action with the presence of practical reason during conflicts that may arise between the speaking power and other powers of the soul. This research intends to explain the choice in Sadra's works with a descriptive and analytical method; a choice that is only sometimes rational. To explain the truth of rational choice, Sadra pays attention to the roles that practical reason can play in the process of optional action. According to him, practical reason overcomes illusion and reflects on imaginary perceptions, sometimes it does not confirm them as useful. By standing against some animal passions (lust and anger), it prevents their aggravation. He carries out the minor matters that he himself has decreed to be permissible, good and beautiful, with resolute determination. Through an optional verb, the ego is continuously choosing. By fully fulfilling these roles, practical reason realizes a rational and good choice, and on the contrary, with the absence of practical reason, a bad and inhuman practical choice will definitely be formed. Human action is human only when the scientific part of the soul reaches a scientific and rational understanding and combines this understanding with a decisive determination that is achieved in the area of the practical part in the light of practical rationality. [ABSTRACT FROM AUTHOR]

This article aims to elaborate multiple dimensions of ethical perception in professionalism and introduces novel didactic viewpoints on educational routes through which professionals learn and develop the moral competencies essential to praxis. Results are discussed from recent innovative research projects on professional didactics, education and work practice. The article explores new research pathways through which to learn and develop professional ethics for teachers and social educators in collaboration between several agents in the field: students, teachers and educational leaders, as well as public institutions. Through lifelong learning trajectories, professionals are enabled to skilfully confront ethical challenges in reality, to develop concrete ethical perception and discernment based on practical wisdom, here defined as pedagogical phronesis. Based on a synthesis of empirical findings and theoretical perspectives, we argue that an interchanging dynamic between subjective experiences and dialogical learning constitutes several dimensions of tacit practical wisdom, which is accentuated in the perception of practice. These are: 1) the existential-phenomenological dimension, 2) the life-historical dimension, 3) the dimension of inter-relational competence, and 4) the social dimension of learning. Our findings have significance and applicability for policymaking, professional training, and educational development, as well as wider research projects on professional learning and development. [ABSTRACT FROM AUTHOR]

Given the high incidence of corporate scandals, we are faced with reconsidering management theory, principles and education. The purpose of this paper is threefold. First, we seek to show that it is necessary and possible to analyse current managerial and directive action in the light of Aristotle's ethical thought, specifically concerning phronesis (practical wisdom). The second aim is to highlight that the Platonic interpretation of phronesis as a matter of contemplative life contributes to an inadequate leadership style and ethical apathy. Furthermore, we claim that the Machiavellian interpretation of phronesis contributes to leadership based on manipulation and exclusion of morality in management. The third and final objective is to respond to these two interpretations by reviewing Aristotle's exceptional teachings on the relevance of phronesis as a special kind of wisdom in which good judgment, discernment and an adequate understanding of events for decision‐making converge. An essential claim of this paper is that Aristotle and his notion of phronesis, rather than Plato's or Machiavelli's, ought to inform contemporary debates in management scholarship and education. Aristotle's philosophical insights into practice, wisdom and more comprehensive ethics are highly relevant for public discourse in our contemporary societal context, especially for management education. Integrating phronesis into management and leadership education involves using case studies and experiential learning to teach practical wisdom and sound judgment. [ABSTRACT FROM AUTHOR]

In her historical novel, The Beginning of Spring, Penelope Fitzgerald explores English identity in pre-revolutionary Russia by putting her expatriate hero Frank Reid to the test in ethical situations. Engaging with critical attention to the novel’s moral meaning, this article offers an ethical reading alongside Paul Ricoeur’s study on ethical intention and Emmanuel Levinas’s ethics of the face of the other. Frank’s ethical self can be imputed from his aim of becoming a just man in the Moscow business community. To achieve that aim, he must make ethical deliberations based on his practical wisdom and the moral injunction that regulates the intersubjective relationship between the self and the other. He ultimately fails his ethical aim because of the unjust institution – he is othered in/by Russia. I conclude with a gesture that the novel is Fitzgerald’s ethical intention of giving a voice to the other Russian culture. [ABSTRACT FROM AUTHOR]

For this writing I have proposed to connect the concepts of analogy, phronesis and eudemonia in and from the work of Mauricio Beuchot, founder of the proposal called Analogical Hermeneutics. Analogy, as it is understood, in principle does not refer to the analog, as opposed to the digital. Analogy, along with univocality and equivocality, is a way of preaching that teaches that not everything has a single meaning nor is everything dispersed in multiple senses. Prudence is the virtue par excellence. It is the door to the other virtues. It is, according to Mauricio Beuchot, the incarnate analogy. It consists of the willingness to choose the appropriate means for the purposes pursued. The goal of the human being is happiness. It is distinguished by wealth, pleasure and honor. It is well that it corresponds to the human being for the fact of being human. Thus, structuring the analogy in life, as prudence, encourages, individually and socially, to seek happiness through the best means, that is, those that contribute to the plenitude of oneself and others. [ABSTRACT FROM AUTHOR]

This paper addresses the role of philosophical practice in the development of Aristotelian phronesis to enable younger generation to cope with human vulnerabilities. We study two sessions of philosophical practice involving eleven- and twelve-years old pupils of an educational priority area middle school in Grenoble, France. These activities are inspired by the Lipman's approach of Community of Philosophical Inquiry and the Tozzi's one of democratic and philosophical discussion. Extending our previous research, we investigate more specifically phenomena we refer to as "bimodal metaphorical philosophemes". We define them as sequences of recurring verbal and gestural metaphors that facilitate the co-construction of definitions during philosophical discussions. We show that bimodal metaphorical philosophemes foster the development of phronesis in pre-teens involved in the philosophical discussions we study. In this way, philosophical practices may help future generations cope with human vulnerabilities in the sense described by Cynthia Fleury. [ABSTRACT FROM AUTHOR]

A contemporary movement promotes the introduction of children and adolescents to philosophy. By considering that philosophy should be introduced from primary school, in order to contribute to the intellectual education of the younger generation, this movement re-examines the role and place of philosophy in education. This article explores this project through the notion of intellectual prudence. It suggests a return to the Aristotelian concept of prudence, phronesis, to clarify the project of the pioneers of philosophy for children (Lipman and Sharp), but defends an updating of the notion in order to understand the contemporary educational stakes of early philosophy teaching. To do so, it combines a textual analysis, questioning this project from a reading of the works that gave rise to it, and a field philosophy approach, questioning their realization from the experience of an actual field of practices developed in this line in France. [ABSTRACT FROM AUTHOR]

This paper argues that Aristotelian practical wisdom (phronēsis) is a state of conviction (pistis) in the goodness of our goals based on proper grounds. This state of conviction can only be achieved if rational arguments and principles agree with how things appear to us. Since, for Aristotle, passions influence appearances, they can support or undermine our conviction in the goodness of ends. For this reason, we cannot be practically wise without virtuous dispositions to experience appropriate passions. Along the way, I argue that this reading allows us to explain the shortcomings of self‐controlled and akratic agents. [ABSTRACT FROM AUTHOR]

A central problem for phronetic case‐based approaches to the ethics of teaching lies in the proper determination of normative ethical problems. Judgments about the character of normative ethical problems depend in part on background beliefs about what is (or is not) of ethical value. Thus, to distinguish genuinely normative ethical problems, teachers seem to first require knowledge of what is of ethical value, which practical problems themselves cannot generate. To resolve this practical and theoretical problem, Nicolas Tanchuk and Alyssa Emery argue for a Deweyan approach to teacher ethics that asserts two central theses: First, negatively, that inductive evidence warrants skepticism about any normative theory grounded in external reasons — (purported) reasons that are actually or possibly disconnected from an agent's motivational set of beliefs, desires, and dispositions. Second, that a cognitive and affective orientation toward solving problems through learning survives skepticism about external ethical reasons, grounding the commitments of many anti‐oppressive teacher educators. [ABSTRACT FROM AUTHOR]

Patients with relapsed or refractory metastatic cancer unresponsive to standard therapies have motivated nuclear physicians to develop innovative radioligands, precisely targeted to tumor molecular receptors, for effective treatment of specific advanced malignancies. Individual practitioners in departments of nuclear medicine across the world have performed first-in-human studies on compassionate patient usage N-of-One protocols. These physician-sponsored studies then evolved into early-phase clinical trials and obtained real-world data to demonstrate real-world evidence of effectiveness in prolonging survival and enhancing quality of life of many so-called "End-Stage" cancer patients. Virtually all the therapeutic radiopharmaceuticals in current clinical oncology have been discovered and developed into effective specific treatments of targetable cancers by individual doctors in the course of their hospital practice. Pharma industry was not involved until many years later when performance of mandated Phase 3 randomized controlled trials became necessary to achieve regulatory agency approval. This article traces the history of several novel theranostic agents developed from compassionate N-of-One studies by hospital physicians over the past 36 years. It acknowledges the collegiality and collaboration of individual nuclear medicine specialists, worldwide, in pioneering effective humane therapy of particular advanced cancers unresponsive to conventional treatments. [ABSTRACT FROM AUTHOR]

This study explored how a non-linear coaching model can be used to develop headteachers in South Africa on their learning journey. The case study explores through qualitative data how senior leaders in schools were able to reflect on their learning through the use of a non-linear coaching model to deepen their understanding of senior leadership, and how they strategically needed to consider the needs of their school, as well as the learners and teams within their schools. A qualitative research approach was used, with data from semi-structured interviews thematically coded through the use of Braun and Clarke's (2006) six phase model. Key learning from the project is that a collaborative professional approach, facilitating effective learning conversations through a non-linear model, ensured that leaders were able to develop a deep understanding of their contexts and were able to engage with key strategic decisions making processes in a safe, trusting learning environment. [ABSTRACT FROM AUTHOR]

Practical wisdom enables moral decision making and action by aligning one's apprehension of proximate goods with a distal, socially embedded interpretation of a more ultimate Good. A focus on purpose within the overall process mutually informs human moral psychology and moral AI development in their examinations of practical wisdom. AI practical wisdom could ground an AI system's apprehension of reality in a sociotechnical moral process committed to orienting AI development and action in light of a pluralistic, diverse interpretation of that Good. Defining AI purpose in terms of the human struggle to determine the moral "ought" (versus the way reality is) can overcome practical and normative limitations of principle-based approaches to AI ethics without requiring idiosyncratic moral reasoning or a premature commitment to a single ethical theory, which could hinder navigating the moral implications of future unknowns. Dividing practical wisdom into proximate, mediating, and distal processes enables each division to incorporate the moral dimensions of the situation, individual AI system, and sociotechnical community, respectively. Drawing upon externalist (4E) and ecological cognitive psychology theories to extend Xavier Zubiri's sentient intelligence, proximate apprehension of what an object affords the perceiver includes affordances for practical and moral purposes. Those apprehensions are structured by moral and other social-cognitive schemas that mediate moral constructs, the apprehended situation, and individual commitments and other motivating identifications in a process Ignacio Ellacuria calls historical reality. Distally, Josiah Royce's community of interpretation characterizes one way of organizing a sociotechnical process to synthesize diverse interpretations of the Good, orient AI moral practice, and align AI development with human and AI moral purpose. [ABSTRACT FROM AUTHOR]

This document is an editorial introduction to a special issue of the journal Religions, which explores Søren Kierkegaard's views on virtues and vices. The editorial highlights the divided opinions among scholars regarding Kierkegaard's relationship to the virtues tradition. Some argue that he is firmly rooted in this tradition, while others are skeptical of labeling him as a virtue ethicist. The editorial also discusses Kierkegaard's exploration of virtues such as courage, forgiveness, gratitude, hope, humility, honesty, and patience, as well as his views on faith, hope, and love. The contributors to this special issue cover various aspects of Kierkegaard's relation to virtues and vices, including articles on patience, faith, hope, love, meekness, and thoughtlessness. The aim of this special issue is to provide insights into Kierkegaard's understanding of virtues and vices from different perspectives. [Extracted from the article]

This article examines the ethical foundations within classical music performance. It argues that phronesis (practical wisdom) is crucial in navigating the ethical challenges faced by musicians, addressing the tension between distinct normative constraints as well as enhancing musicians’ ethical awareness and decision-making in their practice. Among these ethical concerns is the responsibility to balance respecting the work’s integrity and pursuing originality. On these grounds, we argue further that phronesis serves a broader function, enabling musicians to fulfil effectively their role responsibility to composers, peers, and audiences. [ABSTRACT FROM AUTHOR]

A renewed interest in reading the Hebrew Bible as a work of philosophy has reasserted the value of pursuing comparative studies of Greek and Hebrew literature within their common intellectual environment in the Eastern Mediterranean. This study will contribute to a retrieval of Hebraic philosophy in its ancient context through a comparison of Aristotelian practical wisdom and perception as seen in Nicomachean Ethics with commensurate conceptions of wisdom and perception in Deuteronomy. This comparison will advance an appreciation of Deuteronomy as a work of philosophy in its own right, which is distinct yet comparable to Nicomachean Ethics in educating what Martha Nussbaum calls a "society of perceivers" who are skilled at making wise and discerning decisions to attain the Deuteronomic vision of the good. [ABSTRACT FROM AUTHOR]

Terms such as human trafficking and modern-day slavery are ephemeral but reflect manifestations of oppression, servitude, and captivity that perpetually have threatened the basic right of all humans. Operations research and analytical tools offering practical wisdom have paid scant attention to this overarching problem. Motivated by this lacuna, this study considers two of the most prevalent categories of human trafficking: forced labor and forced sex. Using one of the largest available datasets due to Counter-Trafficking Data Collective (CTDC), we examine patterns related to forced sex and forced labor. Our study uses a two-phase approach focusing on explainability: Phase 1 involves logistic regression (LR) segueing to association rules analysis and Phase 2 employs Bayesian Belief Networks (BBNs) to uncover intricate pathways leading to human trafficking. This combined approach provides a comprehensive understanding of the factors contributing to human trafficking, effectively addressing the limitations of conventional methods. We confirm and challenge some of the key findings in the extant literature and call for better prevention strategies. Our study goes beyond the pretext of analytics usage by prescribing how to incorporate our results in combating human trafficking. [ABSTRACT FROM AUTHOR]

The classic tradition of theology as an ecclesial science of faith emphasises the participatory aspects of a concept of faith based in mysticism as the place where the Logos of theology unfolds in all its dimensions. John Henry Newman concurs in his proposition that "phronesis" must form the basis of theological reasoning in order to acknowledge the limitedness and temporality of all human thought and its susceptibility to fallacy and ideology. Further, Christian theology is equally fundamental for the cultural memory of Europe and humanity as it is for the establishment of a faith tradition as an educational religion. However, theology can only fulfil this calling if it is able to integrate all constitutive forms of religious learning through self-reflective distancing and participation: Learning through, from and about religion. [ABSTRACT FROM AUTHOR]

This article aims to present a model of guiding principles for Basic Education teachers to carry out research into their own classroom practices. The model involves the use of elements already present in common teaching practices (use of tasks, records of student productions and reflection on practice) however, with a proposal for research intentionality that makes them, in our understanding, investigative practices. To illustrate the use of our guiding principles model, we analyzed genuine practice episodes from a teacher-researcher who set out to carry out investigations into his own practice, adopting exploratory teaching in his classes and investigating the concept of symmetry to articulate algebra and geometry in a 9th grade public school class in the state of São Paulo. The analysis of the episodes of the teacher-researcher's research allowed us to identify how the indicators present in our model of guiding principles could be identified in a classroom research, revealing signs that they have the potential for the model to serve other teachers can use as a parameter for carrying out investigations into their own practices, favoring the promotion of practical wisdom and professional development based on classroom practice. [ABSTRACT FROM AUTHOR]

This article discusses an anthology titled "Gateway to Statesmanship: Selections from Xenophon to Churchill," which explores the genre of "mirrors for princes," self-help manuals for rulers. The editor, John A. Burtka IV, argues that these texts can still be valuable for leaders today, despite the decline of ruling monarchs and the emphasis on present-focused education. The anthology includes selections from various historical periods and raises questions about the teaching of virtue and the role of literature in shaping leaders. The article suggests that while these texts offer practical wisdom, they may lack the context and engagement needed for young readers today. [Extracted from the article]

This paper reassesses the Cooper‐Hadot debate surrounding how students are converted to philosophy as a way of life (section 1) through engagement with philosophical protreptics. In section 2, the paper identifies the core "argument from finality" in philosophical protreptics seeking to convert non‐philosophers to philosophy, starting from the universal human interest in securing eudaimonia. In line with Cooper, this argument seeks to persuade prospective students on rational grounds, so that their choice to philosophise would be rationally motivated. In section 3.1, the paper illustrates how in Plato's Euthydemus (a) the choice to undertake philosophy is rationally justified by Socrates, using the eudaimonistic argument from finality. In section 3.2, by recourse to Aristotle's Protrepticus, the paper shows how the protreptic texts also compared philosophy to other intellectual pursuits, notably rhetoric, so as to recommend philosophy specifically for delivering a directive wisdom concerning how to live. [ABSTRACT FROM AUTHOR]

Paul's address to the ekklesia in Philippi evidences an ideological conflict within the community. The letter encourages the community to persevere in a prescribed philosophy while simultaneously recognizing the presence of "opponents" (Phil 1:28) and "enemies" (Phil 3:18) against whom the community must "stand firm" (Phil 4:1). Building on Pierre Hadot's work in identifying ancient philosophy as a "way of life", this article examines the nature of this ideological conflict by reading Philippians in light of the conventions of ancient philosophical dialogue. While the letter does not take the strict literary structure of a formal dialogue, it can rightly be understood as a philosophical text that is engaging in a critical conversation about competing philosophical "ways of life". In this philosophical dialogue, Paul critiques the alternative way of life on offer to the Philippian ekklesia by portraying it as an insufficient way of life that will lead to destruction. He simultaneously presents his own philosophy as the one that is consistent with the appropriate "goal," the right "mind," and a consistent "way of life" that will help the community attain their ultimate telos. [ABSTRACT FROM AUTHOR]

Starting from Paul Ricoeur's hermeneutic pluralism and its relevance from the point of view of the current intercultural debate, the article aims to elaborate a pluralistic model in which we recognize the need for a hermeneutic virtue, the phronesis as a prerequisite for understanding that each person can only see parts of truth 'sideways' and that it is not possible to compare one's beliefs with those of others by looking at them from the outside, from a sort of superior view from above. Intercultural dialogue can only start from an awareness of the inadequacy and historical-cultural determinacy of different perspectives, avoiding the twin pitfalls of absolutizing singular points of view and falling into naïve relativism. In this way, the article aims to discuss Ricoeur's conception of a situated and 'lateral' truth and, therefore, his original application of a phronetic-hermeneutic model in the dialogue between cultures. [ABSTRACT FROM AUTHOR]

This article delves into the intricate dynamics of air datafication as matters of care within the distinctive context of air quality data politics in Poland. It focuses on the implementation of data-mediated care for air quality, scrutinizing two interconnected dimensions: data practices and data phronesis. The former involves the meticulous handling of air quality data, while the latter explores the phronetic valuation of more-than-human realms, including data standards, air sensing technologies, and a diverse array of actors integral to the datafication process. Data phronesis is conceptualized as the situated and context-dependent practical wisdom demonstrated by various actors, shaping the definition of 'good' data-mediated care for air quality. The article emphasizes the duality of care, highlighting the interplay between data phronesis and data practices. It underscores the ongoing negotiation surrounding air quality concerns, intricately mediated through data, within relational and contextual dimensions. Through an in-depth qualitative examination and Reflexive Thematic Analysis, four key themes, related to data-mediated air quality care, are identified: 'caring about data,' involving the valuation of situated data practices; 'caring for data,' translating polluted air into reliable data, while considering dominant standards; 'caring by data,' defining data usage methods within dynamic contexts; and 'data for caring,' exploring practical applications, particularly activist practices integrating diverse local contexts with European air quality standards. The article enriches our understanding of datafication as matters for care, shedding light on the interconnections between hands-on data practices and the contextual wisdom steering strategic action. [ABSTRACT FROM AUTHOR]

This article explores two contrasting theories of virtue ethics, namely the unity theory of virtue and the disunity theory of virtue. The unity thesis asserts that virtues are unified in some sense, or that possession of one virtue is inextricably related to the possession of all others. Meanwhile, the disunity thesis argues that virtues are disunited, or that there is a lack of unity among the virtues. But still, there are many empirical observations that seem to contradict these two theses at every turn. Thus, this article offers a moral-psychological analysis of the plausibility of the unity of virtues, and argues that the unity among the virtues is possible only if we seriously consider the integration of moral and intellectual virtues as a condition of unification. In conclusion, it suggests a way of unification which is in accord with Aristotle's moral psychological interpretation of the division of the soul and practical wisdom, or phronesis, which is often overlooked in virtue epistemology. [ABSTRACT FROM AUTHOR]

Although Aristotle is the first philosopher who separates theoretical and practical wisdom from each other, but before Aristotle, Plato also paid attention to the separation or non - separation of theoria and praxis. According to Plato, the virtue is knowledge; That is, self - knowledge is the same virtue and arete of a person. Therefore, in Plato's philosophy, it can be said that theoria and praxis are not separate from each other. At the same time, Plato believes that if we want to become virtuous by will and intention, we must resort to philosophy; That is, philosophy is considered as praxis to provide a certain theoria and purpose. Therefore, it can be said that Plato proposed the separation of theoria from praxis. Now, according to this introduction, important issue arises: Are theoria and praxis separate from each other in Plato's philosophy? This article tries to examine the above question from the viewpoint of Martin Heidegger and Hans - Georg Gadamer. While Heidegger believes that Plato by proposing the separation of theoria from praxis and also the precedence of theoria over praxis, has provided the ground for the formation of metaphysics and as a result the forgetting of Being, Gadamer believes that in Plato's philosophy, theoria and praxis are not separate from each other. In Gadamer's view, many of Plato's doctrines such as the doctrine of ideas, the ideal state, etc., have derived from his practical considerations. [ABSTRACT FROM AUTHOR]

In this paper, findings from research in neuroscience of morality will be reviewed to consider the purposes of moral education. Particularly, I will focus on two main themes in neuroscience, novel neuroimaging and experimental investigations, and Bayesian learning mechanism. First, I will examine how neuroimaging and experimental studies contributed to our understanding of psychological mechanisms associated with moral functioning while addressing methodological concerns. Second, Bayesian learning mechanism will be introduced to acquire insights about how moral learning occurs in human brains. Based on the reviewed neuroscientific research on morality, I will examine how evidence can support the model of moral education proposed by virtue ethics, Neo-Aristotelian moral philosophy in particular. Particularly, two main aims of virtue ethics-based moral education, the habituation of virtues and the cultivation of phronesis, will be discussed as the important purposes of moral education based on neuroscientific evidence. [ABSTRACT FROM AUTHOR]

In its most recent report, the Academy of the Social Sciences Australia (ASSA, 2021: 10) identified social inequality as a "grand challenge" for the social sciences, arguing that social scientists have a pivotal role to play in "understanding, addressing and guiding us towards a narrowing of a two‐tier society." Nevertheless, the social sciences continue to be regularly positioned as "soft" and esoteric in relation to the natural sciences, while also sustaining disproportionate funding cuts. In this article, we—a multidisciplinary group of social science researchers forming part of the Inequalities and Social Action Research Cluster based at The University of Queensland (Australia)—draw on the existing literature and our diverse experiences to reflexively consider how academic social scientists might play the active role that ASSA foresees to address social inequalities into the future. This includes by countering the inherent imperialism of the Western academy itself. We explore the roles, barriers and tensions that social scientists face and conclude by offering a framework of key strategies to improve the translational impacts of social science research for addressing social inequalities. [ABSTRACT FROM AUTHOR]

In recent years there has been growing interest in adapting virtue ethics to the ethics of technology. However, it has most typically been invoked to address some particular issue of moral importance, and there is only a limited range of works dealing with the methodological question of how virtue ethics may contribute to this field. My approach in this paper is threefold. I start with a brief discussion of Aristotelian virtue ethics, with a view to constructing a framework in which to then address at least some of the aspects of the growing technicization of life that call for scrutiny. I subsequently proceed further by outlining three possible models of virtue-theoretical analysis within the ethics of technology, giving special attention to those changes in human agency where technicization can be seen to exert a significant influence. Finally, I focus on the third such possibility, the extended virtue model, as a basis for calling for a more inclusive account of moral agency. [ABSTRACT FROM AUTHOR]

This article explores the value of consulting religious traditions in liberal democratic states. It argues that religious traditions can provide valuable resources for problem-solving and offers four nonreligious, epistemic reasons for consulting them. These reasons include the continuity of transmission, the test of time, the intergenerational learning process, and the result of moral inquiry. The article emphasizes that while there are epistemic reasons for consulting religious traditions, other factors such as unjust discrimination may outweigh them. The analysis has implications for the role of religious traditions in political or ethical problem-solving in liberal democratic states. [Extracted from the article]

Amidst trends that emphasize languishing patterns in teen mental health, there is a bright spot: social science research indicates that adolescents who develop relationships with adult mentors demonstrate increased signs of flourishing. This social science research on mentors, though limited to school performance outcome goals, offers a lifeline to character educators. I offer a theoretical framework based on Aristotelian principles, informed by anecdotal case studies of authentic moral dilemmas that emerged from the direct experiences of mentees, to suggest a framework to explain why adolescents with adult mentors have an advantage. Patterns of conversation in trusted mentoring relationships developed over time, and in a school context that provides sufficient professional development for mentors, support the youth: (1) to advance in practical wisdom (phronesis) by honing skills for emotional regulation as well as cognitive skills to recognize goods in conflict and (2) to learn how to engage in civic friendship through these friendships of inequality with mentors. [ABSTRACT FROM AUTHOR]

Smart cities promote computational and data-driven understandings of the built environment and have the potential to reconfigure urban planning and governance practices in profound ways. Smart urbanisation is often presented as a politically neutral and socially beneficial approach to achieve urban sustainability goals but the emphasis on data gathering and algorithmic analysis and decision-making has the tendency to restrict how urban stakeholders know and act upon cities. In this article, we apply Artistotle's intellectual virtues of techne, episteme and phronesis to critique current practices of smart cities, data-driven urbanism and computational understandings of cities as they relate to urban planning theory and practice. We argue that the rise of smart cities represents a partial return to early- to mid-20th-century positivistic knowledge politics and the reassertion of technical experts as the drivers of urban change. However, we also highlight the recent emergence of citizen-centred smart cities as an opportunity to promote value rationality in urban planning activities. We conclude that there is a need for greater integration of techne, episteme and phronesis in the pursuit of smart cities to ensure that digitalisation does not foreclose on certain ways of knowing cities but instead, provides a foundation to support a progressive knowledge politics of urban development. [ABSTRACT FROM AUTHOR]

Phronesis or practical wisdom – Aristotle's intellectual meta-virtue of discernment, deliberation, and arbitration – is undergoing a revival. Yet phronesis enthusiasts have recently been experiencing blowback both from philosophers and psychologists who think that phronesis has been given an inflated role in recent theorizing and that the functions it is meant to perform can more readily and parsimoniously be accorded to less complex – and better researched – psycho-moral constructs. We refer to this as "the redundancy thesis" about phronesis, drawing upon two recent incarnations of it, by a philosopher (Miller) and a psychologist (Lapsley). The aim of this article is to contest this redundancy thesis about phronesis. In Section 2, we delineate the neo-Aristotelian concept of phronesis under scrutiny. Section 3 analyses the redundancy thesis, especially as formulated by Lapsley. Section 4 then offers an unusual twist, by turning the attention to the nature of a particular Olympic sport: decathlon. We elicit various analogies between the nature and development of decathlon as a composite, yet integral, athletic event and the (presumed) nature and development of phronesis as a composite, yet integral capacity. Section 5 finally teases out some possible implications of those analogies for the redundancy thesis. [ABSTRACT FROM AUTHOR]

We argue that the concept of practical wisdom is particularly useful for organising, understanding, and improving human-machine interactions. We consider the relationship between philosophical analysis of wisdom and psychological research into the development of wisdom. We adopt a practical orientation that suggests a conceptual engineering approach is needed, where philosophical work involves refinement of the concept in response to contributions by engineers and behavioural scientists. The former are tasked with encoding as much wise design as possible into machines themselves, as well as providing sandboxes or workspaces to help various stakeholders build practical wisdom in systems that are sufficiently realistic to aid transferring skills learned to real-world use. The latter are needed for the design of exercises and methods of evaluation within these workspaces, as well as ways of empirically assessing the transfer of wisdom from workspace to world. Systematic interaction between these three disciplines (and others) is the best approach to engineering wisdom for the machine age. [ABSTRACT FROM AUTHOR]

Working from the memoir literature of Soviet Gulag survivors, the article explores the curious practice of tukhta as contrived by the toiling zeks of the archipelago. In a labour regime tasked with accumulating surplus, destroying political dissent, and transforming the subjectivity of the imprisoned, tukhta proved to be a tactical means for resisting the logic of Gulag as an audit regime. The subtle labour control of numbers effected by Gulag demanded equally sophisticated practices of resistance on the part of the zeks subjected to its technique, and tukhta was one of those practices. When treated as a kind of phronesis, the informal and ethical quality to the practice of tukhta can be appreciated in a way that more formal social scientific epistemology and historical method would miss. Perhaps the most salient counter-conduct to be found in the experiences of Gulag's orchestration of labour control, tukhta has the potential to reveal a great deal about audit regimes generically beyond the historical bounds of Soviet Russia. Historical inspiration for engaging audit regimes can therefore be derived from the ethico-political practice of tukhta, where otherwise there might just be pessimism, demoralization, and resigned acceptance to the awesome power of those regimes. [ABSTRACT FROM AUTHOR]

This essay will contribute to the emerging conversation related to "wisdom homiletics", both in method and in content. "Wisdom homiletics", as a homiletic–theological model that embodies the role of the Hebrew sage, resembles the wise teacher who seeks a more practical approach to biblical discipleship. This essay will begin with a discussion of the emerging conversation related to "wisdom homiletics" in order to establish the tone for the remainder of the essay. Next, a rhetorical and ethical introduction to the Hebrew wisdom literature will be offered. This will establish the role of "sage" as a significant member of the Israelite and Jewish political and religious system, following the scholarship of Joseph Blenkinsopp, Roland Murphy, and Mark Sneed. Then, the essay will offer an assessment of Robert Stephen Reid's, Lisa Washington Lamb's, and Alyce McKenzie's different homiletical concepts of the "sage" to transition to laying a foundation for "wisdom homiletics" as both a model of and method for preaching. The essay will conclude with a sermon précis drawn from a core Wisdom literature passage (Eccl 12:1–8) and presented in the method articulated in this essay. [ABSTRACT FROM AUTHOR]

This paper aims to justify that mysticism can be considered rational from the perspective of practical reason. Particularly, we will argue that mysticism embodies the oxymoron inherent in practical wisdom (phronesis), namely, an ordered openness. Our roadmap for substantiating this hypothesis is as follows: we will start by explaining that if the concept of rationality is approached in a scientistic manner, then mysticism cannot be deemed rational. We will employ Kant's approach to rationality to support this assertion (2). Next, we will demonstrate that while the modern scientific approach to rationality is effective for fields of study where the subject matter typically unfolds in a regular or predictable manner, it proves insufficient in dimensions of existence that resist normative descriptions. In this section, following Aristotle and Gadamer, we will contend that theoretical reason should be complemented by practical reason, which is characterized by normative openness (3). Finally, we will argue that mysticism, although not rational from a theoretical viewpoint, is indeed rational from a practical standpoint (4). To avoid inappropriate generalizations when discussing mysticism, the third section will be centered on the work of Evelyn Underhill. [ABSTRACT FROM AUTHOR]

In this article, we investigate the challenges faced by social service professionals in a changing society, increasingly complex and uncertain. Analyzing specific situations from a short-term ethnographic study, we aim to describe and interpret the various forms of knowledge expressed by professionals in their daily social interactions with their counterparts. We emphasize the growing relevance of practical wisdom in tackling unforeseen circumstances. By examining the crossroads between abstract knowledge and concrete application, we identify strategies to address the challenges inherent in shifting social dynamics. Moreover, we highlight the importance of comprehending implicit knowledge in day-to-day professional interactions. [ABSTRACT FROM AUTHOR]

The interplay between extension, research, and postgraduate education poses a continuous challenge for higher education institutions dedicated to fulfilling their societal role by nurturing professionals who can address contemporary needs and foresee societal futures. This article explores the misconception within educational institutions that relegate research solely to postgraduate realms, highlighting its potential as a means for professional qualification beyond the technical-scientific dimension. It emphasizes the importance of integrating theoretical and practical aspects committed to societal needs. The journey towards integrating extension activities into the knowledge production space faces numerous challenges due to the entrenched structures within the Brazilian higher education culture, which perpetuates a fragmented education model rooted in dilettante scientism. However, this text showcases efforts by various national institutions to illustrate how this integration is crucial in developing higher education that seeks not only academic excellence but also social commitment. This approach represents an investment in the future, equipping the next generation of researchers to tackle society is complex and pressing challenges with wisdom, empathy, and practical solutions. Thus, integrating extension into research and postgraduate studies is not merely an ideal but a necessity for an impactful and relevant academy. [ABSTRACT FROM AUTHOR]

There are many authors who consider the so-called "moral nose" a valid epistemological tool in the field of morality. The expression was used by George Orwell, following in Friedrich Nietzsche's footsteps and was very clearly described by Leo Tolstoy. It has also been employed by authors such as Elisabeth Anscombe, Bernard Williams, Noam Chomsky, Stuart Hampshire, Mary Warnock, and Leon Kass. This article examines John Harris' detailed criticism of what he ironically calls the "olfactory school of moral philosophy." Harris' criticism is contrasted with Jonathan Glover's defense of the moral nose. Glover draws some useful distinctions between the various meanings that the notion of moral nose can assume. Finally, the notion of moral nose is compared with classic notions such as Aristotelian phronesis, Heideggerian aletheia, and the concept of "sentiment" proposed by the philosopher Thomas Reid. The conclusion reached is that morality cannot be based only on reason, or—as David Hume would have it—only on feelings. [ABSTRACT FROM AUTHOR]

With the continuous evolution of human civilization, people have begun to pay attention to the study of deep-seated philosophical thoughts, including cosmogenesis and its philosophical connotations. This paper also makes an in-depth analysis of various related concepts, such as the universe, morality, life, etc. are related to each other, and the wisdom and values contained in them. The author explains the concept of "change" in "Zhou Yi" and discusses the cosmic generation content contained in it. Secondly, the influence of the philosophical ideas expressed in the Book of Shangshu on the formation of cosmogenic is discussed. Finally, it analyzes the "Classic of Mountains and Seas" and analyzes the cosmology and philosophical views expressed in it. After comprehensive analysis, the author believes that although the views of various schools of thought on cosmological generation in the pre-Qin period are different, there are still certain similarities. [ABSTRACT FROM AUTHOR]

This article intends to discover the function of phantasia for phronesis. Its main idea is that the practically wise person has the right sort of phantasia associated with the right kind of pleasure and pain and that through the medium of pleasure and pain phronesis and phantasia become connected. First, I examine what Aristotle means when he says that phronesis is a special kind of practical perception which is concerned with ethical particulars. Second, I illustrate the function of phantasia, especially deliberative phantasia, for the ethical agent based on the essential proposition that phantasia has a motivational force based on its representation of things as objects of desire. The virtuous man has the right kind of practical phantasia and phantasmata in the sense that things appear to him as good or pleasurable in the way they are really so. Finally, I argue that natural phantasia and phantasmata which we possess from birth need to be transformed by the practical intellect so that they might acquire moral values; and the pleasure which the virtuous man takes in doing good actions consolidates his virtuous characters so that he can act out of a settled and steadfast dispositions. [ABSTRACT FROM AUTHOR]