Spring 2009 Wisdom Course Study Questions

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We'll use this page for major course study questions. They will be organized by class date and topic. Please add your notes and answers to specific study questions.

Jan 20: Greek/Hellenistic Wisdom 1

'''1. Contrast the model of wisdom in Socrates and Achilles. What might Plato be trying to say in drawing the comparison?''':Socrates’ model of wisdom is a platonic model which is bases knowledge through logos; logos de-emphasizes emotions and focuses on rationality. In addition, Socrates thought in a dualistic manner and said that the body impedes the soul from obtaining true knowledge. Achilles on the other hand had a Homeric model of wisdom where he thought that true knowledge came from actions and emotions (mythos). It seems that Plato draws a comparison between Socrates and Achilles in the Santilli reading to demonstrate that despite being opposites, both Homeric wisdom and platonic wisdom can coexist and at times even integrate together to form a more complete model of wisdom.

'''2. What is Socratic wisdom?'''

Socratic wisdom can be easily summed up as knowing that/what you don’t know. This idea of wisdom calls for a person to purge his or her pretense of knowledge.

This hemlock laden slope is rather sticky. The type of questioning is referred to as Elenchus which is the critical questioning of another person and their area subject matter expertise.

The real question becomes not are their limits to this form of wisdom but what are the limits?

~Atlas~

'''3. How does Plato use myth to depict the state of the soul in wisdom, and in the pursuit of wisdom?''':Plato’s philosophy marks the beginning of organizing thought in a more structured manner. This is the contrast between Homeric wisdom and Platonic wisdom; Homeric wisdom is embedded in action, like Achilles. Platonic wisdom emphasizes rationality and logos. Logos vs. Mythos – mythos is observed more as an emotional state (most obvious in children) while, Logos is like when older children and adults assume roles from the outside world which are systematic and reasoned. For Plato, mental functioning is no longer identified with the organic and the mythic – the senses, with action, with poeticized accounts of reality. Rather it resides in our ability to step back from the purely sensory. The artistic, the poetic, and the mythic, he claims, deal not with the truthful eternal nature of things, but rather with their phenomenal appearance. The mind hence is completely stripped of its mythos roots.

4'''. What is Labouvie-Vief's criticism of Platonic thought and how does she see wisdom as "integrated thought"? Specifically, how does she use evidence from developmental psychology to support her position?:Labouvie-Vief's criticism of Platonic thought, as it pertains to wisdom, is based in Plato's dualism. Plato's view of disembodiment ignores some of Labouvie-Vief's fundamental attributes of wisdom for example; Platonic thought would place little importance upon subjective and psychological dimensions of life. Plato made the assumption that a person can think independently of the influence of their own subjective experience. Plato’s separation of mythos and logos and overall denial of the importance of mythos denies the roots of the human experience. This mechanization of thought to the extent that there can be thought without thinkers was viewed as a fundamental flaw. While Piaget (formal cognitive developmental theorist) acknowledged that mythos is the root from which logos is formed, Piaget like Plato devalues mythos in later forms of development. On the other hand, Perry (post formal cognitive development) explained the shift to logos as a lack of development of meta-language to connect logos and mythos, suggesting that intelligence and wisdom are associated with the mature reconnection or development of logos and mythos used interdependently. According to Labouvie-Vief, “the mature individual, in turn, realizes that the subjective and communal are a necessary part of one’s endeavors to be objective” (72). (Kelsey Chartrand)

Jan 27: Greek/Hellenistic Wisdom 2

1. What is Aristotle's view of the end or telos toward which humans are directed and the function of human being? How are these related?

Reality is thoroughly purposeful it is the domain in which we exist therefore we should capitalize on the on our life’s objective and be the best in what endeavors/function we choose that we can be. The active part of our soul is on accordance with rational principals, exercised with virtue “excellence” we will find happiness.

~Atlas ~

2. What is virtue for Aristotle? How does his view of virtue help make our function known?

The virtuous action consists of the mean between two extremes: excess and deficiency. In any given situation, one can be said to act in a brave manner (which would be the virtuous choice), in a rash manner (the extreme of excess) or cowardly (the extreme of deficiency). Thus not only is the mean not easily determined, but it also varies with each individual: a nurse will not be expected to be brave in the same way a fireman would be. Thus it is important for individuals to find the mean that suits them best. Finding the mean path of action for each event is not an exact science – that is why Aristotle insists that a repeated practice is essential to leading a virtuous life; one cannot be called virtuous based on a single action. In fact, to be called virtuous a person should possess all virtues. Moreover, the goal of all things and of all actions is happiness and the good. Thus by avoiding all extremes, virtue’s aim is to achieve the good. A person with a good character will possess all virtues and will therefore act virtuously. This also means that there will be happiness and enjoyment in the choice of the virtuous action: though it may not be the case from the beginning, proper training will allow for enjoyment. For example, a stingy person will learn, after enough experiences, to enjoy generous acts. (Sarah DeMasi)

3. What is the role of habituation in Aristotle's theory of virtue? Is this sort of self-training possible or desirable?

Aristotle’s theory of virtue states that if you practice virtue you will be virtuous. Therefore, if you practice being virtuous you will become virtuous. Unless you make an effort to be virtuous you will not succeed. You must motivate yourself and make a habit of being virtuous. It is something that must be self taught and is not known strait from birth. This sort of self-training is possible if there is motivation to become virtuous. This type of training is desirable because no one can tell someone else to be virtuous the individual must decide for themselves that they indeed want to be virtuous.

3. What is the difference between calling something "adaptive" and calling it an "adaptation"?

Adaptive: is a conscious choice to overcome and advance in an environment

Adaptation: is a biological change that comes from:

1. Variation a) phenotype b) genotype

2. Heritability

3. Selection pressure

~Atlas ~

4. What is a meme?

Meme act as cultural “genes” in a society. Meme’s react to selection pressure’s much like genes do in nature. Memes such as bell bottom pants that arrived on the social settings in the late 1950 and died out in the mid 70’s is a classic example of a social meme. We saw this meme come back for a short time in the mid 90 as “flare” pants. Strong memes stay around and mutate into something tailored to the society where as weak memes die out. There are endless ketch phrases and styles that provide decent examples.

~Atlas ~

5. How does Csiksentmihalyi see wisdom as a cognitive process, a virtue, and as a personal good?

Csiksentmihalyi see wisdom as a cognitive process .In that cognitive process Csiksentmihalyi sees that wise person as some one who can formulate ideas through past experiences developing from them. Wisdom is a cognitive process that brings happiness and joy through the discipline of self-reflection overcoming personal limitations. Wisdom is gained through personal growth and development which is attained through reflective experience.

Four main points that he brought in his writings are:

1. a person recognizes the relativity of various formal systems through life experiences and is able to assume contradictory points of view

2. A person acknowledges the interrelatedness of all experience and the inevitability of change and transformation through time.

3. A person adopts a more reflective and integrative approach to thinking (dialectical)

4. a person makes choices with a commitment to a certain course of action

http://books.google.com/books?id=YuBKWJDdmiEC&pg=PA25&lpg=PA25&dq=evolutionary+hermeneutics&source=bl&ots=qZIMxj0HnG&sig=9pUUrf2CUfiKe6h39LrIqFCIbxo&hl=en&ei=WmysSYnBK5nMsAOuvvDOBA&sa=X&oi=book_result&resnum=3&ct=result#PPA41,M1

~Atlas ~

Feb 3: Greek/Hellenistic Wisdom 3

1. Explain the rationale behind Baltes 5-criteria rubric for identifying wisdom? How does this project relate to understanding the nature of wisdom?

Hamilton

2. What is the difference between the 1st person (individual or communal) perspective and the 3rd person (objective) perspective for the experience or study of wisdom?

Hancock

3. How can wisdom be seen as a "meta-heuristic"? How does this fit, potentially, with a "meme" perspective in evolutionary thought?

Jones

4. What is SOC? How might that concept be brought into the discussion of the nature of wisdom?

What is S.O.C?

S.O.C. –

Selection = choosing goals that optimize our well being by “selecting” a desirable end state.

Optimization = strive to achieve our goals constantly refining our process to attain out desire end state.

Compensation = is learning ways to adjust our abilities to reach our desired end state.

How might that concept be brought into the discussion of the nature of wisdom?

“is the study of how people develop successful and avoid negative outcomes.”

~Paul Baltes~

This seems to be a type of practical wisdom that enables a person to over come their deficiencies or disabilities with learned behavior or tricks. An example of this that relatively easy to relate to is found in Space Cowboys, I thank it was Donald Sutherland’s character that was having problems reading the eye chart. So he quickly memorized it and recited it off to the doctor to pass the sight portion of his flight physical. People as animals find ways to succeed in their lives some times this requires adaptation early on in life, other time it becomes a compensation for a disability. I think that most of the wisdom characteristics we see comes out of the compensation portion SOC, after all age and deceit will always trump youth and strength.

~Jordan

5. What data do we have addressing the question of the "age of onset" of wisdom?

Kancilia

6. How does Aristotle distinguish sophia from "practical wisdom" (prudence) in Book 6 of Nicomachean Ethics and Metaphysics? What are the reasons for focusing on wisdom as sophia? Are there disadvantages of privleging sophia over practical wisdom?

Kosley

Feb 10: Greek/Hellenistic Wisdom 4

1. Be prepared to reconstruct the philosophical worldview of the Stoic, including views on theology, ontology, determinism and choice, the hegemonikon, and their model of growth and development (enlightenment).

2. Why do Stoics make such a sharp distinction between things "up to us" and things that are not up to us?

3. Give several examples of how Stoics would associate "making progress" with adjusting one's emotional responses to one's understanding of reality. How is this supposed to work in practice?

4. Does the Stoic sage realize some greater wisdom and well-being through the kind of training this school advocates?

5. Is the Stoic a "man of stone" or can one use discipline to reduce "suffering from emotion" while maintaining and enhancing positive emotions such as satisfaction and joy?

Feb 17: Greek/Hellenistic Wisdom 5

1. How is the Epicurean strategy for achieving sagehood similar to and different from the Stoic?

2. Identify Epicurus' analysis of desire and pleasure. How does virtue play a role in the pursuit of pleasure for Epicurus?

3. Based on our class inquiry, are there distinct or identifiable "pragmatic domains" within which we practice wisdom? Is there a stable set of attributes that describe the wise handling of a wide variety of situations?

Feb 24: Yoga/Samkya Wisdom 1

1. Describe the general historical practice and development of yoga and be prepared to describe the similarities and differences among major schools of Yoga.

2. Who were the "crazy adepts"?

3. Describe some of the specific paths of Classical, Hatha, Janana, Bhakti, and Karma yoga.

4. How might a classical yogic practitioner articulate a rationale for the diverse practices ("spiritual technolgies") found in that yoga?