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Hazel Kyrk’s recognised contributions include a shift in analytic focus from production to consumption, pioneering work to measure household production as part of family income, empirical studies of family behaviour, and contributions to policy. But her account of ‘wise’ consumption and its intersection with ‘high’ living standards is not well understood. The three aims of this chapter are to explain ‘wise’ consumption across Kyrk’s three major books, to consider its role in Kyrk’s empirical studies, and to explain why it fell into oblivion. Tackling what Wesley Mitchell described as the ‘most baffling of difficulties’, Kyrk explained what constitutes a family’s ‘good’ in a manner that was critical of mere emulation. Her 1923 book required that wise consumption include new and personal elements. Her 1929/1933 book detailed five qualitative criteria (balance between interests, full and varied experiences, originality, rational sources of satisfaction, and the use of scientific information). But her 1953 book weakened this normative language, reflecting Margaret Reid’s view that Kyrk’s account was too demanding. Although Kyrk felt wise consumption avoided paternalism, her peers disagreed (Hoyt, 1938/1945; Reid, 1938/1945). We close with some problems with Kyrk’s account and a brief consideration of its continuing relevance.

In organizations, it is common to talk about how wisely people manage their emotions. Even so, it is often not obvious whether a particular act of emotion regulation is wise or unwise and, to date, research has provided little guidance to judge the wisdom of emotion regulation efforts. We develop a model that construes wise emotion regulation as a process that involves: (a) setting an effective emotion regulation goal, (b) choosing an appropriate strategy to achieve that goal, (c) implementing that strategy effectively, and (d) adapting emotion regulation over time. We also develop propositions linking emotional intelligence to wise emotion regulation. Finally, we discuss the implications of our model and propositions for research and practice.

This chapter presents the major components in framing a developmental model of wise organizing in the field of higher education that proceeds along an increasingly more just and responsible path. Our argument considers individual student development theories that lead one to greater competence for wise and socially responsible interactions and engagement in society, and aligns these individual processes with the organizational scholarship emphasizing how organizations enhance their capacities for wise and socially responsible conduct. After reviewing these arguments, we frame a set of research topics required for empirically identifying how universities can cultivate wisdom.

Creativity is a critical skill across disciplines and contexts, and it is an important trait for humans to survive and thrive, personally and collectively. The fast-paced culture of business innovation has sought to promote and reward creativity as a coveted thinking skill. Creativity in and of itself, however, is a value-neutral construct, because novel and effective ideas may also have negative consequences. This darker aspect of creativity has come to the forefront in many recent cases, particularly in contexts involving digital and networking technologies, where the rapid pace of technological change does not encourage the kind of deliberative thinking necessary for nuanced and ethical business decisions. The authors consider why education is essential for expanding the ethical capacity of creative agency in business, describing the need to bring creativity and ethics together in educational opportunities and cultural values. The authors explore the idea of ‘wise creativity’ and the need to infuse more human-centred learning from the arts and humanities into business fields. Further, the authors suggest better practices for creative business education, such as: infusing real-world ethics learning into business education and professional development; infusing the liberal arts curriculum in business; offering opportunities for arts-based approaches in business learning; and instilling genuine mindfulness training in business education environments. The authors’ focus is on a shift away from a culture that values creativity purely as an instrumental approach for greater profitability, and towards one that values wise and humanizing creativity for good business practices that consider societal and individual wellbeing.

This chapter examines the common good orientation of (i) African indigenous wisdom about responsible management in the light of (ii) Aristotelian epistemic architecture of phronesis and (iii) Catholic Social Teaching. Looking at what the chapter contributors found in Ghana, Zimbabwe, Nigeria, South Africa, Lesotho, Uganda, Cameroon, and Egypt, the authors compare and contrast what common good means in these three great traditions that have done much to shape the world into what it is today and that can continue to help redirect humans into more responsible and sustainable domains of flourishing. The results show that the three traditions have much in common albeit with some nuances due to the disparity in their contexts and cultural settings. The expectation that the wise business leader should judge rightly and act ethically in pursuance of the common good is common to all three. The communitarian element of African indigenous wisdom stands out as the polis where wise leaders are taught and groomed for their responsibilities to the community. Where the person is disconnected from this reality of community, it could become more difficult for him or her to attain and maintain moral uprightness.

There has been an increasing amount of research on personnel selection in many business disciplines (Hough & Oswald, 2000; Breaugh & Starke, 2000). Research on internal auditor selection, however, has had limited exposure in the auditing literature (Bailey, Gramling, & Ramamoorti, 2003). Recently, Seol and Sarkis (2005) introduced an analytic hierarchy process (AHP) model that used a decision hierarchy based on the CFIA (competency framework for internal auditing) framework. A limitation of AHP, however, is the assumption of strict hierarchical relationship that needs to exist among factors.

The purpose of this paper is an introduction of a more robust model, the analytical network process (ANP), which relaxes the strict hierarchical and decomposition levels of the hierarchy and incorporates possible interrelationships and interdependencies of various personnel selection criteria, factors, and alternatives. In illustrating the application, we return to the CFIA model framework, describe how and where interdependencies exist amongst the CFIA factors/attributes, and how ANP is used in the internal auditor selection process. The illustration will also describe some sensitivity analysis for the ANP approach. The tool is not without its limitations that include the potential for geometrically more questions and information elicitation from the decision makers. Finally managerial and research implications associated with the technique and results are described.

At the dawning of the twenty-first century, The Courage to Teach was a tipping point that shifted our conceptualization of faculty development to consider the heart of the teacher, ‘the place where intellect and emotion and spirit and will converge in the human self’ (Palmer, 1998, p. 11). So inspired, a study was designed to inquire into the lived reality of teachers to better understand how teachers experience and make meaning of the phenomenon of teaching (Natoli, 2000, 2006). The objective of the Self as Teacher Study was to interview and observe those who teach to capture how they come to know their subjects and their students with attention to the selfhood of the teacher. Analysis of narratives collected through autobiographical interviews with K-12 instructors and university professors from Boston to Barcelona to Brazil evidenced astounding epistemological patterns – distinctions between teacher ways of knowing and being – which provided insights into the construction of teacher identity and integrity (integritas or wholeness). Ultimately, human virtues are represented in the embodied mind as higher-order cognitions and emotions and manifested as actions through qualitatively different self-states, our better angels. Consequently, faculty development is about human development, expanding consciousness, enhancing capacities for relationship, shifting awareness to integrate new perceptions, and incorporating previously isolated mentalizations. The Model for In-depth Faculty Development is introduced as a grounded theory framework highlighting teacher characteristics and potentials for personal and professional growth through a shared community culture while the POISE® Curriculum offers a system for implementation.