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1 – 10 of over 4000Hazel 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…
Abstract
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.
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Stéphane Côté, Christopher T.H. Miners and Sue Moon
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…
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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.
Cassie L. Barnhardt and Carson W. Phillips
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…
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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.
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Danah Henriksen and Punya Mishra
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…
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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.
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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…
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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.
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John Harrison and David Rooney
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…
Abstract
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.
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Kemi Ogunyemi, Amaka Anozie and Omowumi Ogunyemi
This chapter examines the common good orientation of (i) African indigenous wisdom about responsible management in the light of (ii) Aristotelian epistemic architecture of…
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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.
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Konjit Hailu Gudeta, Atsede Tesfaye Hailemariam and Bantie Workie Gessese
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