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Wisdom is a very difficult construct to work with in research and practice. One reason for this is that wise people can deal with metaphysical questions and experience spiritual phenomena, both of which are hard to measure meaningfully. Although metaphysical and spiritual matters are not imponderable, they have significant measurement problems that are also part of the shortcomings of standard social science statistical frameworks. A second reason is that for many wisdom theorists, wisdom is context-dependent because wisdom is defined by and responds to what its context presents to it. We can therefore argue that wisdom is essentially context, which in quantum physics is theorised as a superposition of random variables that interact. This chapter, therefore, ponders the ‘immeasurable’ from the perspective of quantum-like social science and quantum theory to render wisdom, including its spirituality component, in formal mathematical models. The mathematical formalism of quantum physics allows for the presence of metaphysical phenomena in its ontological foundations and its mathematical models. This chapter, therefore, also presents an argument for understanding wisdom from the superposition perspective and, in particular, the internal interactions between random variables contained within it. If the challenge of measuring wisdom as a nondeterministic system is met, we may finally have an opportunity to measure wisdom in ways that embrace wisdom's complex ontology. A third reason is that wisdom depends on people making first-person subjective judgements. Subjectivity is central to many interpretations of quantum theory, and we can borrow the analytical formalism used in quantum physics for wisdom research. Finally, the chapter discusses future approaches to empirical wisdom research that adopt quantum-like social science methods.

Discussions in contemporary spirituality frequently highlight a phenomenon of spiritual seeking; moreover, people often describe their spiritual journeys in terms of a search. This paper takes a closer look at this metaphor by presenting a study that analysed spiritual seeking and its informational features in contemporary non-institutionalised settings.

In this study, the authors conducted semi-structured interviews with thirteen spiritual teachers and speakers who were asked questions about spiritual seeking in contemporary non-institutionalised spirituality.

The authors' participants explained that contemporary spiritual seekers sought spiritual information as a result of affective, developmental and metaphysical concerns. Moreover, their analysis indicated that spiritual information-seeking behaviour incorporated practices such as prayer, yoga and meditation, and contemporary spiritual information interactions were facilitated through spiritual retreats, meditation classes, yoga classes and online social platforms.

Since the authors focused on spiritual seeking in contemporary non-institutionalised settings, their findings cannot exhaustively represent all spiritual pursuits in contemporary society. Their study (1) identifies the informational features of contemporary spiritual seeking, (2) explains spiritual seeking as an activity that may theoretically reside within a broader framework of profound information interactions and (3) helps theorise the concept of qualitative profundity in information science research.

This study provides an intuitive contextual approach for undertaking information research in under-explored domains such as contemplation and spirituality.

This study aims to correct errors in, and comment on the claims made in the comment papers of Rigdon (2022) and Henseler and Schuberth (2022), and to tidy up any substantive oversights made in Cadogan and Lee (2022).

The study discusses and clarifies the gap between Rigdon’s notion of scientific realism and the metaphysical, semantic and epistemological commitments that are broadly agreed to be key principles of scientific realism. The study also examines the ontological status of the variables that Henseler and Schuberth claim are emergent using emergence logic grounded in the notion that variables are only truly emergent if they demonstrate a failure of generative atomism.

In scientific realism, hypothetical causal contact between the unobserved and the observed is a key foundational stance, and as such, Rigdon’s concept proxy framework (CPF) is inherently anti-realist in nature. Furthermore, Henseler and Schuberth’s suggestion that composite-creating statistical packages [such as partial least squares (PLS)] can model emergent variables should be treated with skepticism by realists.

Claims made by Rigdon regarding the realism of CPF are unfounded, and claims by Henseler and Schuberth regarding the universal suitability of partial least squares (PLS) as a tool for use by researchers of all ontological stripes (see their Table 5) do not appear to be well-grounded.

Those aspiring to do science according to the precepts of scientific realism need to be careful in assessing claims in the literature. For instance, despite Rigdon’s assertion that CPF is a realist framework, we show that it is not. Consequently, some of Rigdon’s core criticisms of the common factor logic make no sense for the realist. Likewise, if the variables resulting from composite creating statistical packages (like PLS) are not really emergent (contrary to Henseler and Schuberth) and so are not real, their utility as tools for scientific realist inquiry are called into question.

This study assesses PLS using the Eleatic Principle and examines H&S’s version of emergent variables from an ontological perspective.

This research investigates the presence of communitarian philosophy within contemporary Scottish public library strategy, exploring links between philosophy, politics and practice.

The paper follows a qualitative research approach, combining content analysis and discourse analysis methodologies for the analysis of a corpus of Scottish public library trust documentation according to a thematic framework of communitarian values.

The analysis revealed strong links between trust strategy and communitarian values but also highlighted contradictions within this form of communitarianism which belied a deeper neoliberal philosophical foundation. The research therefore identified a communitarian strategic service shift which introduced benefits of social inclusion, community autonomy and common good but also brought concerns of an inherently weakened communal foundation and the survival of a neoliberal status quo.

The analysis is focused on strategy in Scotland only and thus can only claim to be representative of that country. However, the growth in communitarian strategies in the public sector is informed from the analysis undertaken.

The paper provides a novel analysis of public library strategy and thus contributes to the understanding of public library practice in the modern era.

The impacts of communitarian philosophy in the public sphere are under-researched and how these changes impact the mission of libraries needs to be better understood.

This is the first analysis to consider public library strategy from a communitarian point of view. As such, it provides novel insights into a growing area of public service development.

The process of elaboration of the symbolic universe leads to important insights into the role of symbols in understanding human reasoning. Symbols become explanatory axes of universal global realities. Myths were constructed on these explanatory paths forming a superstructure of all belief systems with paraconsistent logic for the symbolism and a symbolic syntax. Myths and symbols are to be found in all cultures. Some of the most powerful and influential ones occur in popular culture since these often have the greatest immediate social impact.

Semiotic and logical development of the symbols is in mythical systems. The dissolution of the myth and the degradation of the myth's symbols constitute a long-drawn-out process in modern Western society and wherever s influence reaches. Myth is a story that may contain symbolic elements, but compared to the symbols or images of the exceptional, myth is characterized by a “story.”

Starting from a minimal definition to define myths and propose the following definition: Myth is a traditional tale that relates memorable and exemplary actions of extraordinary personages in prestigious and distant times, and myths have various forms and functions, perhaps some more clearly defined with a signifier than others, and different approaches can be combined for a better understanding of the myths. Dispensing with such simplistic assertions, and starting from a minimal definition to define myth, myth is a traditional tale that relates memorable and exemplary actions of extraordinary personages in prestigious and distant times.

Any symbol F originates in a unit that has two aspects and functions when the unit is restored. Thus, the symbol is rather “for something” than “of something” and the symbolic objects express the objects' correspondence in one unit or hendiadys. One semantic characteristic of symbols is “recognition”. The symbol F reveals a reality by means of the homogenous association of the signifier and significance in the symbol's constitution; although reality is separate, there is a homogeneous relation between the symbolizing and symbolized in symbolization.

This paper offers a way of revivifying classical accounting research in the form of a pragmatist neoclassical programme with a sound epistemological underpinning.

The paper draws on a pragmatist perspective on financial accounting and accounting research springing from John Dewey's theory of inquiry.

Although a pragmatist underpinning does not entail specific methodological prescriptions, it can provide fruitful insights in research design. The paper discusses the structure and content of a research programme drawing on a pragmatist underpinning and sets out proposals for a practical research agenda. Although the agenda is shaped around the topic of identifiable intangibles, much of the paper has substantially wider relevance.

The approach justifies a revival in scholarly research employing classical methods and directed at improving accounting methods and standards.

The approach would promote closer engagement between scholarly accounting and practitioners such as standard-setters, making some contribution to closing the widely acknowledged gap between research and practice.

The paper offers a neoclassical programme of research drawing considerably more extensively on pragmatist philosophy than did theorisation in the classical period.

Penal institutions affect their inmates’ mental as well as physical health. Prisoners have higher rates of physical health conditions than the public. While it is known that psychosocial factors determine patients’ quality of life, little research has focused on factors related to prisoners’ psychophysical quality of life (PQoL). The purpose of this study is to analyze the determinants of prisoners’ PQoL.

The sample consisted of 390 prisoners recruited from correctional facilities administered by the Warsaw District Inspectorate of Prisons. This study hypothesized that social support, coherence and self-efficacy would be positive determinants of PQoL and that depression, anxiety and anger would be its negative determinants. The collected data were analyzed by means of structural equation modeling.

The positive determinants of PQoL in prisoners are coherence, self-efficacy and social support. The negative determinant of PQoL is trait depression.

This study has revealed a list of factors significant for improving prisoners’ PQoL. Factors have also indicated which of the predictors measured are the most significant. The identified set of significant factors should be taken into account in social rehabilitation programs for prisoners as contributing to the preservation of life and health.

This paper aims to clarify some of the representations regarding philosophy of science and statistical methods, which are contained in Cadogan and Lee (this issue).

This paper uses logical argument and a review of literature.

Rigdon’s (2012) approach to construct validation is entirely consistent with scientific realism, while the “realist variable framework” revives the empiricist reification of common factors found in Bagozzi’s (1984) Holistic Construal and throughout the early literature of structural equation modeling. Factor indeterminacy is a phenomenon that makes it impossible to equate common factors with conceptual variables. The future of marketing measurement is not in the historical error-centric framework but in a measurement framework centered around uncertainty.

Researchers should avoid reification of common factors and recognize the validity gap between conceptual variables and empirical proxies, consistent with Rigdon (2012) and should move toward an uncertainty-centric approach to measurement.

Decision-makers need to acknowledge the difference between data and the underlying reality. Success or failure will be shaped by the reality, not by the data.

To the best of the author’s knowledge, this is the first paper seeking to clarify representations in Cadogan and Lee (this issue). This paper aims to save journal readers from being misled.

This opinion piece by Brye Marshall, an Aboriginal archaeologist, and Julie Nichols, an academic in architecture and digital humanities, explores the agency and authority of intangible cultural heritage [ICH], particularly from a First Nations’ perspective.

They consider how ICH is defined, valued, and supported within contemporary cultural institutions like galleries, libraries, archives, and museums [GLAM], which are custodians of Australian cultural heritage. The piece discusses the challenges of recording Indigenous arts and knowledge outside of Indigenous communities, without recognition or benefits to Indigenous people. The discussion extends to the Western-centric definition of cultural heritage and its limitation in recognising Indigenous world views. The authors acknowledge ongoing debates around best practice in acknowledging Indigenous knowledge and narratives in historical records.

This chapter concludes that redefining ICH from Indigenous perspectives could empower communities, redefine heritage definitions, and contribute to global conversations about heritage, climate change, urban development, and connection to land.