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The purpose of this paper is to spell out the urgent need to correct structural rationality defects in academia as it exists at present, so that it may become actively and effectively engaged in helping us solve the grave global problems that confront us.

The paper spells out an argument for the urgent need to bring about a revolution in academic inquiry so that the basic aim becomes social wisdom and not just specialized knowledge, problems of living being put at the heart of the academic enterprise.

Natural science needs to become more like natural philosophy; social science needs to become social methodology or social philosophy; and a basic task of academia needs to become public education about what our problems are and what we need to do about them. Almost every part and aspect of academia needs to change.

The implication is the urgent need to bring about an intellectual/institutional revolution in academic inquiry, so that the aim becomes wisdom, and not just knowledge.

There are substantial practical implications for natural science, social inquiry and the humanities, education, social, economic and political life.

There is a need for a new kind of academic inquiry rationally designed and devoted to helping us make social progress towards as good a world as possible. The social implications are profound.

In the author’s view, bringing about the academic revolution, from knowledge-inquiry to wisdom-inquiry, is the single most important thing needed for the long-term interests of humanity.

In this chapter, the author explores the principles of responsible management education through the lens of Taoism. This chapter begins by introducing the concepts of knowledge-inquiry and wisdom-inquiry and highlights the differences between the two in the context of management education. The author emphasizes the importance of wisdom-inquiry in management education, arguing that it allows individuals to not only understand and analyze information but also to apply ethical considerations when making decisions. This chapter delves into how to synthesize knowledge and wisdom in education, highlighting the need for a balance between technical skills and ethical awareness in management education. This chapter concludes with an examination of the principles of managing talent by balancing competence and character. The author discusses how to hire for character and train for competence in human resources management and development. This approach involves focusing on developing individuals' character traits, such as integrity, compassion and empathy, in addition to their technical skills. This chapter demonstrates the value of incorporating Taoist principles into management education. When the importance of wisdom-inquiry, balancing competence and character, and developing ethical leaders is emphasized, management education can prepare individuals to navigate the complexities of the modern business landscape while promoting responsible business practices.

Humanity faces two basic problems of learning: learning about the universe and learning how to become civilized. We have solved the first problem but not the second and that puts us in a situation of great danger. Almost all our global problems have arisen as a result. It has become a matter of extreme urgency to solve the second problem. The key to that is to learn from our solution to the first problem how to solve the second one. This was the basic idea of the eighteenth-century Enlightenment, but, in implementing it, the Enlightenment blundered. Their mistakes are still built into academia today. In order to create a civilized world, it is essential we cure academia of the structural blunders inherited from the Enlightenment. We need to bring about a revolution in science, and in academia more broadly so that the basic aim becomes wisdom, and not just knowledge.

In this paper the author aims to sketch a liberal-studies course designed to explore our fundamental problem of thought and life: How can our human world exist and best flourish embedded as it is in the physical universe? The fundamental character of this problem provides one with the opportunity to explore a wide range of issues.

The paper addresses the following questions: what does physics tell us about the universe and ourselves? How do we account for everything physics leaves out? How can living brains be conscious? If everything occurs in accordance with physical law, what becomes of free will? How does Darwin's theory of evolution contribute to the solution to the fundamental problem? What is the history of thought about this problem? What is of most value associated with human life? What kind of civilized world should we seek to help create? Why is the fundamental problem not a part of standard education in schools and universities? What are the most serious global problems confronting humanity? Can humanity learn to make progress towards as good a world as possible?

Taking the fundamental problem as central provides the course with a coherent structure. The course would be conducted as a seminar, and it would respond to queries and suggestions from students.

The paper provides only a sketch of the character of the course.

The course would be conducted as a seminar, and it would respond to queries and suggestions from students.

Taking the fundamental problem as central provides the course with a coherent structure.

The research questions are whether there is a difference in how men and women respond to unfair prices and, if so, whether this gender difference extends across national cultures. Is the difference due to nature or to nurture? This paper aims to answer these questions.

The study uses scenarios to conduct a survey‐based analysis of the effects of gender and country on responses to personally and socially unfair prices.

The results indicate that the response to price unfairness is due more to nurture than to nature. Although American females tend to be more sensitive than men to price unfairness, there is little or no difference between men and women in Germany and South Korea: both sexes there react negatively to an unfair price, particularly when the seller has acted unjustly.

In the USA, the gender difference in response to unfair prices suggests that different pricing tactics should be used for men than for women. However, since males in South Korea and Germany are just as sensitive as females to unfair prices, pricing tactics acceptable to American men may not work in other countries.

This paper takes a look at the manner in which a price increase for a frequently purchased but essential product is viewed as unfair. The paper examines the issue in three contrasting countries – Germany, South Korea and the USA – to determine if any observed differences are universal or culture‐specific.

This article revisits a paper written by Denis Loveridge 15 years ago about the merit or otherwise of the long view versus its short‐term counterpart. The paper revisits the notions set out in 1988 and enlarges them, by making use of the authors’ practical experience. Two notions lay at the heart of the paper: the question of what people will value in their lives, and Maxwell’s notion of a philosophy of “wisdom”. The authors contrast this view with those seeking an epistemological basis for foresight, concluding that the latter does not have much to offer those who conduct foresight for prosaic aims in business and the public sphere.

The purpose of this paper is to explore beyond the knowledge economy and venture into the wise society.

The paper is a review of existing publications and original thinking.

The word is at the dawn of the wise society. Science and universities have a crucial role to play on the path towards such a society.

The paper contributes to the understanding and the development from knowledge to wisdom.

Purpose – The purpose of this chapter is to discuss the roles of ethics and wisdom in knowledge economies and specifically the place of ethics and wisdom in social research in knowledge economies.

Approach – It does this through examining traditional theories of ethics, their application in the context of research ethics, and the origins of the current institutional ethics approval regimes. The limitations of consequentialist and deontological approaches to ethics in social research are articulated, as is the rise of neo Aristotelian virtue ethics – to which wisdom is integral. Questions are posed about several high-profile cases of past social research, and the extent to which these might be considered both unethical and unwise. Attention is then given to the place of wisdom in the practice of social research. Aristotle presents practical wisdom as an executive virtue that coherently integrates intellectual and ethical virtues to create deliberative excellence.

Findings – Practical wisdom is thus seen as a way of performing as an educated, skilled, and ethical social actor with carefully constructed predispositions which automatically seek excellence and well-being. Furthermore, a wise social researcher considers the needs of others carefully to try to find the right thing to do, but in understanding others emotionally, intellectually, or otherwise, is not manipulative. The conclusion poses the question as to how practical wisdom might be developed applied to the practices of contemporary social research.