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This chapter critically explores the colonial model of education in a Buddhist society in postcolonial Bangladesh, as the Buddhist value-based contemplative learning and ethical practices have been constantly challenged due to the fact that the western value-based cultural knowledge is considered for economic development. In such a context, Buddhist learners are unable to learn the social history, cultural heritage, Buddhist/social economy, and spiritual values and practices in the educational institutions. Even teachers are not trained in preparing learners for cultivation of wisdom (Paññā in Pāli) and ecocentric development of the community in the country. On the other hand, Buddhist notion of contemplative learning pedagogy believes in decolonization of the mind and reflective practice for social transformation and development of wisdom through deep meditative mind by nurturing critical dialogue as opposed to capital accumulation and greed-based society. The Buddhist pedagogical approach focuses on mindful concentration (bhavana) and ethical (sila) practice within the learning context and environment, as emancipatory ideology to promote cultural diversity instead of political and social imposition. Such mindfulness would allow both the learners and teachers to create collaborative learning opportunities for life-sustaining practice and wholesome (kusala karma) activity in the community setting. The Buddhist learning pedagogy tends to nurture nonviolence (ahimsa) in order to develop mutual respect among the diverse communities to renewing ground for mind-expanding pursuits in the learning institutions for the wellbeing of all community members in the country.

The purpose of this paper is to describe, examine and discuss scholarly literature on reflective leadership, a topic gaining momentum as a result of globalization. Despite the growing popularity of reflective leadership techniques, current and aspiring leaders are struggling to find ways in which to effectively practice reflection as a consequence of a lack of tangible available guidance.

Scholarly literature on reflective leadership was examined and presented in this paper. Discussion on the potential efficacy of reflective leadership is also included as the available literature on the topic is scarce in comparison to other more established leadership techniques.

Reflective leadership has been shown to improve organizational performance. The advent of globalization further intensifies the need for an effective approach leaders may deploy when assessing the long-term consequences of their actions and decisions. Therefore, methods to extend the theory and effective practice of reflective leadership are necessary to enable the future development of leaders.

This paper provides leaders with strategies for improving their leadership effectiveness. Practical techniques for utilizing reflective leadership are offered.

This paper describes the challenges faced by leaders when adopting reflective leadership as a way to improve organizational performance. A universal framework is presented for the effective practice of reflective leadership. This framework provides a basis for future research to test the efficacy of the model.

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.

Library administration is a balancing act: leading and managing the library and its employees while simultaneously responding to initiatives and demands of institutional leaders and/or trustees. This chapter provides an overview of emotional self-regulation, its importance to library administrators, and the roles that intentional reflective practice and mindfulness play in adaptive emotional self-regulation. There were few articles exploring the impact of intentional reflective practice or mindfulness in libraries, particularly with respect to emotional self-regulation. Much of the reviewed literature was from other disciplines; however, there was much to be applied to library administrators. There are a variety of techniques for intentional reflective practice that library administrators can use to improve emotional self-regulation (as well as improve other aspects of performance). There are fewer techniques to increase mindfulness, though there is stronger evidence of the benefits of mindfulness meditation on emotional self-regulation. This chapter is the first review applying intentional reflective practice and mindfulness on the emotional self-regulation of library administrators.

The purpose of this paper is to discuss the underlying assumption that social workers need reflective supervision specifically, as opposed to managerial or any other form of supervision or support, and to consider whether our focus on the provision of reflective supervision may be preventing us from thinking more broadly and creatively about what support local authority child and family social workers need and how best to provide it.

The paper provides an argument based on the author’s own research and a selective review of the literature.

Reflective supervision has no future in local authority child and family social work because: first, there is no clear understanding of what reflective supervision is; second, there is no clear evidence for its effectiveness; and third, sizeable proportion of local authority child and family social workers in England do not receive reflective supervision and many never have.

The paper challenges the received wisdom about the value of reflective supervision and advocates exploring alternative models for supporting best practice in child and family social work.

In this paper we seek to provide insight as to how wisdom is, or might be, perceived and enacted in Higher Education contexts. Selected constructs of wisdom derived from the Bhagavad Gita provided a platform from which seven invited College of Education faculty participants considered their own framings of wisdom in the contexts of their own professional and personal lives.

This case study has drawn upon constructs of wisdom proffered by key Indian scholars who share this epistemological stance. A three-stage process was deployed, comprised of an introductory close-ended survey, an open-ended questionnaire to determine personalised insights and semi-structured interviews to clarify and member-check the data.

The participant academics' reflections offered a convergence on rich potential to pursue wisdom in Education and promote ethics, integrity, skilful action and inclusion. Furthermore, a general concern among the group of seven faculty who participated, was a perceived lack of humility in academia.

A sample of seven participants precludes generalizable findings. Some ambiguities of constructs like “Love of God”, “Duty” and “Inner peace” provided space for participants to interrogate their own understandings.

“Wisdom” in Higher Education has not been an explicit topic of research until relatively recently. Based on the present study, which entailed in-depth written responses to questions that asked faculty respondents about their perceptions of the place and role of “wisdom” in Higher Education settings, we can however, suggest possible directions for wisdom-focused research in pluricultural Higher Education contexts.

This paper aims to propose to rehabilitate prâxis and revive possibilities of practical wisdom (phrónêsis) and a reinterpret excellence as an ethically committed way for responsible and sustainable form of living, while operating in the midst of a systematically constrained world of neoliberal regimes.

Based on a literature review, this essay first presents some basic understandings of prâxis, practices and its architecture as well as phrónêsis and its interconnection. Further, possibilities for integrating excellence in prâxis and success in poiêtic practice are suggested in form of a critical poiêtic phrónêsis, and some implications are outlined in conclusions.

Considering the systemic constrains of contemporary neoliberal regimes, this paper has shown the significance of a reviving the inter-relational nexus between prâxis, embodied practices, phrónêsis and sustainable action. An integral holonic approach of constrained prâxis was discussed, by which the macro-level is holonically connected to meso-level of likewise constrained practices to micro-level of action and vice versa. In particular, constrained excellence-oriented practical wisdom was connected with constraining result- and success- poiesis in a critical poietic phrónêsis and creative actions in inter-practices as part of inter-prâxis discussed.

The paper is a meta-reflective paper and view point, but links to “prâxis-related research” are offered.

Some practical and political implications are provided.

Some links to social and societal implications are discussed.

The proposed integration of prâxis, embodied practices, sustainable actions and practical wisdom for organisation and in relation to society is genuine and critical. It is orginal in that it provides possibilities to re-assess, re-vive and further investigate the relevance of embodied forms of an integral prâxis, practicing, phronesis and action in and through organizations as well as stakeholder towards a flourishing unfoldment.

The purpose of this Real Impact Research Article is to empirically explore one of the most controversial and elusive concepts in knowledge management research – practical wisdom. It develops a 10-dimensional practical wisdom construct and tests it within the nomological network of counterproductive and productive knowledge behavior.

A survey instrument was created based on the extant literature. A model was developed and tested by means of Partial Least Squares with data obtained from 200 experienced employees recruited from CloudResearch Connect crowdsourcing platform.

Practical wisdom is a multidimensional construct that may be operationalized and measured like other well-established knowledge management concepts. Practical wisdom guides employee counterproductive and productive knowledge behavior: it suppresses knowledge sabotage and knowledge hiding (whether general, evasive, playing dumb, rationalized or bullying) and promotes knowledge sharing. While all proposed dimensions contribute to employee practical wisdom, particularly salient are subject matter expertise, moral purpose in decision-making, self-reflection in the workplace and external reflection in the workplace. Unexpectedly, practical wisdom facilitates knowledge hoarding instead of reducing it.

Managers should realize that possessing practical wisdom is not limited to a group of select, high-level executives. Organizations may administer the practical wisdom questionnaire presented in this study to their workers to identify those who score the lowest, and invest in employee training programs that focus on the development of those attributes pertaining to the practical wisdom dimensions.

The concept of practical wisdom is a controversial topic that has both detractors and supporters. To the best of the author’s knowledge, this is the first large-scale empirical study of practical wisdom in the knowledge management domain.