Fall 2010 Wisdom Course Study Questions

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I'll post study questions and study advice to this page. Any exam I give you will draw from these questions. While the clicker questions are more preliminary than these study questions, you should also study those questions.

September 8, 2010 (2)

1. Explain the "Axial Age" hypothesis from Hall's introductory chapter. What implications does it have for a theory of wisdom?

2. How is Pericles wisdom different from Socrates'? What terms from Greek philosophy describe each?

3. What is the difference between implicit and explicit theories of wisdom?

4. Distinguish sophia, phronesis, and episteme.

5. Describe the "perspective shift" in the Aquinas quote in the Robinson article. Does this seem like a basic trait of wise thinking?

September 13, 2010 (3)

1. What is Socrates' view of wisdom? How did he come to this view? What insights and limitations does it hold for you?

2. How does Plato connect a belief in the soul to the idea of wisdom as a transcendent state of knowledge? How does the myth of reincarnation fill in his view of the task of pursuing wisdom?

3. According to Osbeck, how is wisdom a kind of "making" for Aristotle?

September 20, 2010 (4)

1. What is Labouvie-Vief's interpretation of ancient thought on wisdom? What is her criticism of Plato in particular?

2. What are the main elements of the Berlin Paradigm's definition of wisdom? Give a preliminary assessment of this definition, considering criticisms of researchers such as Carstensen and Ardelt.

3. What is Carstensen's "time horizon" theory? Critically evaluate.

4. Give a general summary of the life-span perspective on wisdom as discussed in Clayton and Birren's, "The Development of Wisdom Across the Life Span"

September 22, 2010 (5)

1. Summarize Aristotle's view of the "hierarchy of knowledge and wisdom." Should we theorize wisdom as complete and universal knowledge? \

2. Is there such a thing as philosophical wisdom in contrast to practical wisdom? (A's answer at Bk 6, sec. 7)

3. Is the human good (happiness) objective enough to support Aristotle's view of wisdom?

4. Why does Aristotle think about wisdom as a a virtue?

September 27, 2010 (7)

1. Describe the Berlin Wisdom Paradigm in terms of its motivations, assumptions, model of wisdom, and research. Then be prepared to evaluate in at least in terms of perliminary criticisms in Hall, class discussion, and your own reflection.

2. Identify specific research on "age of onset" of wisdom. Present your preliminary assessment. (Add later evidence to your notes as it comes in.)

3. Develop arguments and considerations for and against the claim that wisdom (on the Berlin paradigm or in general) provides a model of living that is fundamentally boring.

September 30, 2010 (8)

1. What is a meta-heuristic? How might wisdom be thought of as a collection of meta-heuristics?

2. What is SOC theory? How might think of wisdom as a collection of meta-heuristics fit or not fit with SOC theory?

October 11, 2010 (10)

1. What, if any, implications does the evidence on emotion in moral decision making (Hall Ch. 6 and Haidt, "Emo Dog" - including his research on disgust) have for a theory of wisdom?

2. How did Ancient and Hellenistic philosophers think about the relationship between philosophy and life? How did Judaic sects such as Christianity, incorporate Platonic and Hellenistic philosophy into belief and practice?

3. Does wisdom have to involve an orientation to the good?

October 13, 2010 (11)

1. Drawing on details from your reading, construct a general overview of the cultural context and history of yoga.

2. What's is Patanjali's analysis of the human condition and what remedy does he propose?

3. What are the Brahmavihara?

4. How does Yoga challenge a more cognitive model for determining the right actions to follow to develop wisdom?

October 20, 2010 (12)

1. Drawing on your understanding of Buddhism from both the readings for today and the Feuerstein chapter, reconstruct the Buddhist analysis of wisdom as a successful response to suffering. Then offer your evaluation of the Buddhist's point of view.

2. Is there reason to think that the direct training of emotional responses such as compassion and humility will increase wisdom? If so, how? If not, why not?

3. Drawing on the Ricard reading, reconstruct his view that ego attachment is an obstacle to wisdom and to overcoming suffering? Is egolessness a good ideal to pursue in cultivating wisdom? Make careful distinctions to capture both Ricard's view and criticisms of it.