Positive Quiddity: the ethical quality of Phronesis

Phronesis

Phronēsis (Greek: φρόνησις) is an Ancient Greek ford for wisdom or intelligence which is a common topic of discussion in philosophy. In Aristotelian Ethics, for example in the Nicomachean Ethics it is distinguished from other words for wisdom as the virtue of practical thought, and is usually translated "practical wisdom", sometimes (more traditionally) as "prudence", from Latin prudentia. Phronesis is also sometimes spelled Fronesis.
　

Related concepts

Intellectual

In Book 6 of the Nicomachean Ethics, Aristotle distinguishes between two intellectual virtues which are sometimes translated as "wisdom": sophia and phronesis. Sophia (sometimes translated as "theoretical wisdom") is a combination of nous, the ability to discern reality, and epistēmē, a type of knowledge which is logically built up, and teachable, and which is sometimes equated with science. Sophia, in other words, involves reasoning concerning universal truths. Phronesis also combines a capability of rational thinking, with a type of knowledge. On the one hand it requires the capability to rationally consider actions which can deliver desired effects. Aristotle says that phronesis is not simply a skill (technē), however, as it involves not only the ability to decide how to achieve a certain end, but also the ability to reflect upon and determine good ends consistent with the aim of living well overall. Aristotle points out that although sophia is higher and more serious than phronesis, the highest pursuit of wisdom and happiness requires both, because phronesis facilitates sophia. He also associates phronesis with political ability.

　

Ethical

According to Aristotle' theory on rhetoric phronesis is one of the three types of appeal to character (ethos). The other two are respectively appeals to arete (virtue) and eunoia (goodwill).
Gaining phronesis requires maturation, in Aristotle's thought:

"Whereas young people become accomplished in geometry and mathematics, and wise within these limits, prudent young people do not seem to be found. The reason is that prudence is concerned with particulars as well as universals, and particulars become known from experience, but a young person lacks experience, since some length of time is needed to produce it (Nicomachean Ethics 1142 a)."

Phronesis is concerned with particulars, because it is concerned with how to act in particular situations. One can learn the principles of action, but applying them in the real world, in situations one could not have foreseen, requires experience of the world. For example, if one knows that one should be honest, one might act in certain situations in ways that cause pain and offense; knowing how to apply honesty in balance with other considerations and in specific contexts requires experience.
Aristotle holds that having phronesis is both necessary and sufficient for being virtuous; because phronesis is practical, it is impossible to be both phronetic and akratic [a state in which one acts against one’s better judgment]; i.e., prudent persons cannot act against their "better judgement."
　

Influence

Aristotle's importance to mediaeval European thought led phronesis to be included as one
of the four cardinal virtues.
Oxford University professor Bent Flyvbjerg, in his book Making Social Science Matter, has argued that instead of trying to emulate the natural sciences, the social sciences should be practiced as phronesis.


http://en.wikipedia.org/wiki/Phronesis


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Phronetic social science

Phronetic social science is an approach to the study of social – including political and economic – phenomena based on a contemporary interpretation of the Aristotelian concept phronesis, variously translated as practical judgment, common sense, or prudence. Phronesis is the intellectual virtue used to deliberate about which social actions are good or bad for humans. Phronetic social scientists study social phenomena with a focus on values and power. Researchers ask and answer the following four value-rational questions for specific instances of social action:

1. Where are we going?
2. Is this development desirable?
3. Who gains and who loses, and by which mechanisms of power?
4. What, if anything, should we do about it?

Phronetic social science was first described by Oxford University professor Bent Flyvbjerg in his book Making Science Matter. Here he presented phronetic social science as an alternative to epistemic social science, that is, social science modeled after the natural sciences. Flyvbjerg observed that despite centuries of trying the natural science model still does not work in social science: No predictive social theories have been arrived at as yet, if prediction is understood in the natural science sense. Flyvbjerg held that as long as social science would try to emulate natural science, social science would stand as loser in the Science wars.


If, however, the social sciences modeled themselves after phronesis they would be strong where the natural sciences are weak, namely in the deliberation about values and power that is essential to social and economic development in modern society. Flyvbjerg's position was further developed in the so-called Flyvbjerg Debate. Efforts to develop phronetic social science have been supported by leading social scientists like Pierre Bourdieu and Clifford Geertz.


http://en.wikipedia.org/wiki/Phronesis_in_social_science