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Phronesis

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In ancient Greek philosophy, Vorlage:transliteration (Vorlage:langx) refers to the type of wisdom or intelligence concerned with practical action. It implies good judgment and excellence of character and habits. In Aristotelian ethics, the concept is distinguished from other words for wisdom and intellectual virtues (such as Vorlage:transliteration and Vorlage:transliteration) because of its practical character.

Ancient Greek philosophy

Socrates

In some of Socrates's dialogues, he proposes that Vorlage:transliteration is a necessary condition for all virtue,[1] and that to be good is to be an intelligent or reasonable person with intelligent and reasonable thoughts.[2] In Plato's Meno, Socrates writes that Vorlage:transliteration is the most important attribute to learn, although it cannot be taught and is instead gained through the understanding of one's own self.[3]

Aristotle

In Aristotle's work, Vorlage:transliteration is the intellectual virtue that helps turn one's moral instincts into practical action.Vorlage:r[4] He writes that moral virtues help any person to achieve the end, and that Vorlage:transliteration is what it takes to discover the means to gain that end.Vorlage:r Without moral virtues, Vorlage:transliteration degenerates into an inability to make practical actions in regards to genuine goods for man.[5]

In the sixth book of Aristotle's Nicomachean Ethics, he distinguished the concepts of Vorlage:transliteration (wisdom) and Vorlage:transliteration, and described the relationship between them and other intellectual virtues.[6]Vorlage:rp He writes that Vorlage:transliteration is a combination of Vorlage:transliteration, the ability to discern reality, and Vorlage:transliteration, things that "could not be otherwise".[7] He then writes that Vorlage:transliteration involves not only the ability to decide how to reach a certain end, but the ability to reflect upon and determine "good ends" as well.Vorlage:r

Aristotle also writes that although Vorlage:transliteration is higher and more serious than Vorlage:transliteration, the pursuit of wisdom and happiness requires both, as Vorlage:transliteration facilitates Vorlage:transliteration.Vorlage:r According to Aristotle's theory of rhetoric, Vorlage:transliteration is one of the three types of appeals to character (Vorlage:transliteration).[8]

Aristotle claims that gaining phronesis requires gaining experience, as he writes:Vorlage:quote

Modern philosophy

According to philosophers Kristjánsson, Fowers, Darnell and Pollard, phronesis means making decisions in regards to moral events or circumstances. This four-component philosophical account became known as the Aristotelian Phronesis Model, or APM.[9] There is recentVorlage:Anachronism inline work to return the virtue of practical judgement to overcome disagreements and conflicts in the form of Aristotle's phronesis.[10]

In social sciences

In Alasdair MacIntyre's book After Virtue, he called for a phronetic social science. He writes that for every prediction made by social scientific theory there are usually counter-examples, meaning that the unpredictability of human beings and human life requires focus on practical experiences.

In psychologist Heiner Rindermann's book Cognitive Capitalism, he uses the term Vorlage:transliteration to describe a rational approach to thinking and acting, "a circumspect and thoughtful way of life in a rational manner".[11]

Critiques of the APM's empirical limitations led to McLoughlin, Thoma, and Kristjánsson developing the neo-Aristotelian Phronesis Model (neo-APM),[12] which refines the construct using contemporary psychometric techniques. This updated model empirically identified ten distinct components and employed network analysis to highlight the interconnectedness and centrality of key elements, such as aspired moral identity and moral deliberation. The neo-APM thus provides a more nuanced and empirically valid framework for understanding practical wisdom in psychological and educational contexts.

See also

References

Vorlage:Reflist

Sources and further reading

  • Roberto Andorno: Do our moral judgements need to be guided by principles? In: Cambridge Quarterly of Healthcare Ethics. 21. Jahrgang, Nr. 4, 2012, S. 457–465, doi:10.1017/S0963180112000230, PMID 22828040 (academia.edu).
  • Robert Bernasconi: Heidegger's Destruction of Phronesis. In: Southern Journal of Philosophy. 28 supp.. Jahrgang, 1989, S. 127–147.
  • Clifford Geertz: Empowering Aristotle. In: Science. 293. Jahrgang, Nr. 5527, 2001, S. 53, doi:10.1126/science.1062054 (iwp.uni-linz.ac.at (Memento des Originals vom 31. Mai 2011 im Internet Archive)).
  • Martin Heidegger: Plato's Sophist. Indiana University Press, Bloomington 1997.
  • Gerard J. Hughes: Routledge Philosophy Guidebook to Aristotle on Ethics. Psychology Press, 2001, ISBN 0-415-22187-0.
  • Bruce Krajewski: The dark side of phrónēsis: revisiting the political incompetence of philosophy. In: Classica. 24. Jahrgang, Nr. 1/2, 2011, S. 7–21, doi:10.14195/2176-6436_24_1 (org.br).
  • Alasdair C. MacIntyre: After virtue: a study in moral theory. Duckworth, 2000, ISBN 0-7156-1663-3.
  • William McNeill: The Glance of the Eye: Heidegger, Aristotle, and the Ends of Theory. State University of New York Press, Albany 1999.
  • Ikujiro Nonaka, Ryoko Toyama, Toru Hirata: Managing Flow: A Process Theory of the Knowledge-Based Firm. Palgrave Macmillan, New York 2008.
  • Amélie Rorty (Hrsg.): Essays on Aristotle's Ethics. Univ. of California Press, 1980, ISBN 0-520-04041-4.
  • Richard Sorabji: Aristotle on the Role of Intellect in Virtue. In: Proceedings of the Aristotelian Society. 74. Jahrgang, S. 107–129, doi:10.1093/aristotelian/74.1.107.
  • David Wiggins: Deliberation and Practical Reason. In: Proceedings of the Aristotelian Society. 76. Jahrgang, S. 29–51, doi:10.1093/aristotelian/76.1.29.

Vorlage:Ancient Greek philosophical concepts Vorlage:Aristotelianism Vorlage:Philosophy topics Vorlage:Positivism Vorlage:Virtues

  1. ↑ Vorlage:multiref2
  2. ↑ Christopher P. Long: The Ethics of Ontology: Rethinking an Aristotelian Legacy. State University of New York Press, 2004, ISBN 0-7914-6119-X, 123) (archive.org).
  3. ↑ Shaun Gallagher: Hermeneutics and Education. State University of New York Press, 1992, ISBN 0-7914-1175-3, Self-understanding and phronēsis, 197–199.
  4. ↑ Kristján Kristjansson: Phronesis as an ideal in professional medical ethics: some preliminary positionings and problematics. In: Theoretical Medicine and Bioethics. 36. Jahrgang, Nr. 5, 2015, S. 299–320, doi:10.1007/s11017-015-9338-4, PMID 26387119 (springer.com [abgerufen am 5. Oktober 2022]).
  5. ↑ Alasdair MacIntyre: After Virtue. 2nd revised Auflage. University of Notre Dame Press, US: Indiana 1981, ISBN 978-0-268-00611-2, S. 154.
  6. ↑ Aristotle: [[Nicomachean Ethics]].
  7. ↑ Vorlage:Citation
  8. ↑ Aristotle: [[Rhetoric (Aristotle)|Rhetoric]]. 1378a.
  9. ↑ Kristján Kristjánsso, Blaine Fowers, Catherine Darnell, David Pollard: Phronesis (Practical Wisdom) as a Type of Contextual Integrative Thinking. In: Review of General Psychology. 25. Jahrgang, Nr. 3, 2021, S. 239–257, doi:10.1177/10892680211023063.
  10. ↑ E.B. Beresford: Can phronesis save the life of medical ethics? In: Theoretical Medicine. 17. Jahrgang, Nr. 3, 1996, S. 209–224, doi:10.1007/BF00489446, PMID 8952418 (springer.com [abgerufen am 5. Oktober 2022]).
  11. ↑ Heiner Rindermann: Cognitive Capitalism: Human Capital and the Wellbeing of Nations. 1st Auflage. Cambridge University Press, 2018, ISBN 978-1-107-27933-9, S. 188, doi:10.1017/9781107279339 (cambridge.org).
  12. ↑ Shane McLoughlin, Stephen Thoma, Kristján Kristjánsson: Was Aristotle right about moral decision-making? Building a new empirical model of practical wisdom. In: PLoS One. 20. Jahrgang, Nr. 1, 22. Januar 2025, ISSN 1932-6203, doi:10.1371/journal.pone.0317842, PMID 39841702, PMC 11753716 (freier Volltext) – (englisch, plos.org).
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