Fostering wise judgement: professional decisions in development programmes for early career engineers

This paper reviews literature that explores the role of judgement in professional practice. It discusses how workplace decisions, work activities and reflection on these activities may contribute to the development of wise judgements, or ‘wisdom’, and how workplaces can leverage these activities for induction and transition to work programmes. This review of the literature is prompted by survey results inviting engineering graduates and professionals to identify the capabilities they believe are most significant to success in the engineering workplace. The requirement for sound professional judgement resonates in participant responses. The paper summarises views of expertise, the relationship between experience and the development of professional judgement and the broader contribution of expansive and participatory learning environments to developing professional judgement. It concludes that the organisation of work and job design can facilitate the articulation of new engineers to professional practice, and that organisational learning programmes can leverage workplace activities to foster wise judgement in graduate engineers.     

在教学反思中促进教学智慧的生成

时代呼唤智慧型的教师,教学反思是促进教师养成知性教学智慧、理性教学智慧、实践性教学智慧和情感性教学智慧的重要途径。     

The Educational Challenges of Agape and Phronesis

Children as learners need adults who love them, even when the children are unable to give anything in return. Furthermore, adults should be able to make wise judgements concerning what is good for the children. The clarification of these principles and of their educational import has to start within our own cultural tradition. Agape (unconditional love, neighbour‐love or charity) is a basic concept in the Christian tradition. Phronesis (moral wisdom, practical judgement or prudence) has a key position in the Aristotelian tradition. In his Summa Theologiae Thomas Aquinas has combined these traditions and ethical concepts, with agape (in Latin caritas) as the commanding concept. The article will explore some key challenges and productive resources revealed by this combination for today's education and upbringing.     

教学实践智慧的养成:实践哲学与现象学的考察

直接决定教学活动优劣成败的是教师的教学实践智慧;教学实践智慧的养成,需要教师参照教学实践智慧的表现和实质,反思自己教学设计和实施时的行为反应和意识状态。借助基于实践哲学视角和现象学方法的考察,可以发现教学实践智慧的实质是教师对所教学科的学科素养深刻、完整而具体的理解,以及对学生学科素养形成过程的合理、动态把握。     

Aristotle’s conception of practical wisdom and what it means for moral education in schools

Aristotle took practical wisdom to include cleverness, and something more. The hard question, that he does not explicitly answer, is what this something more is. On my interpretation, the practically wise are not merely more knowledgeable about what is good for people. They are also better able to discern all the values at stake, in whatever circumstances they find themselves. This is an ability that good people develop, typically rather late in life, provided they are masters of their own affairs. According to Aristotle, this development is stunted by wickedness and also by wretchedness. It follows from his account that attempts to teach this virtue are not likely to succeed unless teachers have opportunities for developing practical wisdom through their work. Aristotle’s arguments give us reasons to doubt that teachers can help their students to become virtuous and wise, if their own way to earn a living is not conductive to human flourishing. If we take his message to heart, we should, first and foremost, think about how to steer clear of wretched work conditions, where teachers’ moral agency is narrowly circumscribed.     

A pathway for wisdom-focused education

ABSTRACT

Interest in the topic of wisdom-focused education has so far not resulted in empirically validated programs for teaching wisdom. To start filling this void, we explore the emerging empirical evidence concerning the fundamental elements required for understanding how one can foster wisdom, with a particular focus on wise reasoning. We define wise reasoning through a combination of intellectual humility, recognition of world in flux/change, open-mindedness to diverse viewpoints, and search for compromise/integration of diverse perspectives. In this article, we review evidence concerning how wise reasoning can be facilitated through experiences, teaching materials, environments and cognitive strategies. We also focus on educators, reviewing emerging evidence on how the process of explaining and guiding others impacts one’s wisdom. We conclude by discussing the development of wisdom-focused education, proposing that greater attention to the situational demands and the variability in wisdom-related characteristics across social contexts should play a critical role in its development.     

会计实训的指导原则和考核评价

搞好会计实训教学，明确会计实训的指导原则和考核评价标准与方法，有利于学生动手能力的培养和会计教学质量的提高。     

On Defining “Wisdom”: Baltes,Ardelt, Ryan,and Whitehead

Wisdom has been a topic of religion and philosophy since the dawning of human civilization. But only during the last two or three decades wisdom has become a topic of empirical research in developmental psychology, adult and old age education, as well as in management and leadership studies. The aim of this paper is to elaborate a new definition of “wisdom,” in order to provide a more adequate foundation for empirical wisdom research. To reach this goal, two empirical wisdom theories (Baltes and Ardelt) and two philosophical wisdom approaches (Ryan and Whitehead) are presented, discussed, compared, and synthesized. The results show that despite the fact that Baltes’ definition of “wisdom” is somewhat wider than Ardelt’s, their approaches have many aspects in common. Additionally, also Whitehead’s ideas on wisdom are quite similar to Baltes’ core criteria concerning wisdom-related knowledge, but Whitehead mentions two additional aspects which go beyond Baltes’ approach. Further, according to Ryan, wise persons must have very few unjustified beliefs; this necessary condition for a wise person is neither mentioned by Baltes, nor by Ardelt or Whitehead. Based on the ideas of these four approaches, a new definition of “wisdom” is presented, in which wisdom is relativised to time indices and moral systems. This definition consists of a cognitive, an ethical, and a reflective component. Further it is shown that Fischer’s and Dawson’s Lectical Assessment System is a major candidate for measuring wisdom on the basis of our new definition.     

知识、智力、智慧与创新学习能力——探索如何把知识转化为智慧的教学过程

通过解读知识、智力、智慧与创新学习能力,既说明知识、智力、智慧三者之不同内涵与相互关系,又论述了知者与智者的区别。教学中,没有智慧的家长和教师,是教不出智慧的学生的。因为,知识是学来的,智慧是实践中获得的;单纯的书本学习,并不能学到智慧,智慧必须从实践中感悟与体验才能获得。创新学习能力便是知识积累与智慧升华的结果。     

Elaboration on the Culturally Informed Iranian Hierarchical Wisdom Model: Comparison With Sternberg’s ACCEL Model

Using a grounded theory approach to the study of historical texts and an expert interview, we developed the Iranian hierarchical wisdom model (IHWM; Karami & Ghahremani, 2016). According to IHWM, there are three levels to wisdom: practical intelligence, wise, and sage. In this article, we discuss the model and elaborate on it. Next, we examine how the IHWM is connected to Sternberg’s Active Concerned Citizenship and Ethical Leadership Model (ACCEL; Sternberg, 2017). We discuss the importance of advanced thinking skills in both models. The other similarity between the two models is the importance of making positive, meaningful, and enduring differences to the world. However, the IHWM’s priority is self-actualization and personal integrity. Further, IHWM as a culturally informed wisdom model perceives teaching as the best means to achieve this goal, rather than leadership positions.     

一花一世界三藐三菩提--《受戒》重读

当和尚是一种生存策略,写和尚是一种叙事智慧。以心灵规避的方式走出政治权力话语的阴影,用“气氛即人物”的理念,一种人文精神的终极关怀独创新篇,智慧的汪曾祺将智慧交给读者。     

教师职前教育理论与实践关系的哲学审思

教师职前教育中理论与实践的关系是一个常说常新的老问题。在诸多解释路径中返回到哲学源头,从实践、实践智慧、认知的知识和明智的知识的差异中检视理论与实践的发生空间、思量对象、活动本性和作用机理,并通过高观点下的哲学审视,可以挖掘出理论与实践问题的根源所在,从而达致一种对教师职前教育理论与实践关系认识的自为超越。     

诸葛亮“智绝”形象阐释

《三国演义》塑造了一位智者形象-诸葛亮。他天文地理无所不通,三教九流具皆察晓,因而百战百胜。他择主而事,善于用人,明君臣大义,这一切无不体现着他高超的智慧。即便如此,也有智者背后的落寞与无奈。但是无论道路多么坎坷,他始终勇往直前,有知其不可为而为之的大无畏精神,以此而立万世之名成就其大智慧。     

Virtue through Challenge: Moral Development and Self‐transformation

In this article, I argue that although the Aristotelian ideal of leading a virtuous life for its own sake is admirable, conventional Aristotelian and neo‐Aristotelian accounts of how it might be realised are empirically inadequate: Habituation is unlikely to produce ‘a love of virtue’, practical experience cannot then produce practical judgement or phronesis, and Aristotle's conception of a virtuous life excludes all but an idealised elite. Instead, I argue that two conceptually distinct aspects of moral development can be identified: the ‘Aristotelian’ and the ‘Humean’. In the former, the desire to lead a virtuous life for its own sake is produced through certain forms of challenging experience which, by disturbing and decentring the egoistic self, evoke a personal moral transformation. In the latter, the capacity to act well in specific social situations is the outcome of a process of socialisation, first in upbringing and later through initiation into the practices of adult life. Both aspects should be promoted in moral education for together they produce something akin to full virtue in the Aristotelian sense: Practical wisdom and practical judgement—or phronesis. Moreover, ‘the good life’ is best conceived as encompassing a variety of transcendent goods. To live a virtuous life for its own sake constitutes one good or form of human flourishing; but it is not the only one.     

AI赋能教师培训:教育意蕴及实践向度

人工智能的教育应用成为相关领域的技术趋势和研究热点。为探讨AI赋能教师培训的教育意蕴及其实践向度,从分析人工智能技术促进教师培训理念和实践方式变革入手,分析AI赋能教师培训促使培训和教学实践有机融合,培训目标指向教育智慧的生成和教师自身的完满发展,并在多元关联的知识域、主体域、智能系统中解析AI赋能教师培训的心理场与物理场、自主与规约、冲击与张力等问题,以及培训过程中所蕴含的多维实践意义及关系建构。实践向度上,提出应精准设置学习路径以实现长善救失,坚持实践导向支持对教学实践探索的螺旋上升,将智能信息技术与教学实践深度融合促进教师教学能力提升,注重人性涵养以丰盈教师个体生命。     

Can we measure practical wisdom?

ABSTRACT

Wisdom, long a topic of interest to moral philosophers, is increasingly the focus of social science research. Philosophers have historically been concerned to develop a rationally defensible account of the nature of wisdom and its role in the moral life, often inspired in various ways by virtue theoretical accounts of practical wisdom (phronesis). Wisdom scientists seek to, among other things, define wisdom and its components so that we can measure them. Are the measures used by wisdom scientists actually measuring what philosophers have in mind when they discuss practical wisdom? I argue that they are not. Contemporary measures of wisdom and its components may pick out some necessary prerequisites of practical wisdom, but they do not measure a philosophically plausible practical wisdom or its components. After explaining the argument and defending it against objections, I consider its implications. Should wisdom scientists ignore the philosophical conception of practical wisdom in favor of other conceptions, revise their methods to try to measure it, or continue the interdisciplinary study of practical wisdom without expecting to measure it? I make a preliminary argument for the third option.     

论汉武帝的管理智慧

挖掘圣君贤相的管理智慧，是传统文化古为今用的重要内容。汉武帝气势磅礴的战略智慧、高瞻远瞩的权变智慧、不拘一格的任贤智慧，对今天的管理实践依然有重要启示。     

反思性学习：体育教师教育智慧的意蕴

在现代社会中体育教师不仅要有扎实的专业知识,还应该具有一定的反思能力,对教学实践不断地追问审视,因此反思性学习就成为体育教师追求教育智慧的学问。这要求教师应具有人文情怀,经过反思训练,进入哲学境界,在实践的反思中升华体育教师的教育智慧。     

Virtue,Practical Wisdom and Character in Teaching

ABSTRACT

Recent reflection on the professional knowledge of teachers has been marked by a shift away from more reductive competence and skill-focused models of teaching towards a view of teacher expertise as involving complex context-sensitive deliberation and judgement. Much of this shift has been inspired by an Aristotelian conception of practical wisdom (phronesis) also linked by Aristotle to the development of virtue and character. This has in turn led recent educational philosophers and theorists – inspired by latter-day developments in virtue ethics and virtue epistemology – to investigate the contribution of various forms of virtue to the effective practice of teaching. In this light, the present paper undertakes further exploration of the logical geography of virtue, character and practical deliberation in teaching.     

理性与德性:古代人格教育比较及启示意义

古希腊哲人崇尚理性智慧,追求理性人格,据此探寻知（智）性与德性的统一。古代中国哲人崇尚伦理智慧,追求德性人格,据此探寻德性与知（智）的统一,两种看似不同的价值取向和实践路径,实则是异曲同工、殊途同归。二者共同追求人生的大智慧、大德行、大境界,追求知与识、识与智、智与德、德与行的和谐统一。今日重温两种教育思想,探寻二者之间的内在关联及其共通性,对我们思考教育目的和培养目标,具有重要的启示意义。