Ежелгі грек философиясы: Практикалық даналық - Фронесис

Ancient Greek word for a type of wisdom or intelligence

Phronesis ([[wikt:φρόνησις) is a type of wisdom or intelligence concerned with practical action. It implies both good judgment and excellence of character and habits, and was a common topic of discussion in ancient Greek philosophy. Classical works about this topic are still influential today. In Aristotelian ethics, the concept was distinguished from other words for wisdom and intellectual virtues—such as episteme and [[Sophia (wisdom)—because of its practical character. The traditional Latin translation is [[wikt:prudentia, which is the source of the English word "prudence".

In some of Plato's dialogues, Socrates proposes that phronēsis is a necessary condition for all virtue. Being good is to be an intelligent or reasonable person with intelligent and reasonable thoughts. Having phronēsis allows a person to have moral or ethical strength. In Plato's Meno, Socrates explains how phronēsis, a quality synonymous with moral understanding, is the most important attribute to learn, although it cannot be taught and is instead gained through the development of the understanding of one's own self.

In light of his fundamental ontology, Martin Heidegger interprets Aristotle in such a way that phronesis (and practical philosophy as such) is the original form of knowledge and thus prior to sophia (and theoretical philosophy). Heidegger interprets the Nicomachean Ethics as an ontology of human existence. The practical philosophy of Aristotle is a guiding thread in his Being and Time according to which "facticity" names our unique mode of being in the world. Through his "existential analytic", Heidegger says "Aristotelian phenomenology" suggests three fundamental —[[poiesis, [[praxis (process), and theoría—and that these have three corresponding dispositions: [[techne, phrónesis, and [[Sophia (wisdom). Heidegger considers these as modalities of Being inherent in the structure of Dasein as being in the world that is situated within the context of concern and care. According to Heidegger phronesis in Aristotle's work discloses the right and proper way to Dasein. Heidegger sees phronesis as a mode of comportment in and toward the world, a way of orienting oneself and thus of caring seeing knowing and enabling a particular way of being concerned. While techne is a way of being concerned with things and principles of production, and theoria a way of being concerned with eternal principles, phronesis is a way of being concerned with one's life (qua action) and with the lives of others and all particular circumstances as Phronesis is a disposition or habit, which while deliberation is the mode of bringing about the disclosive appropriation of that action. In other words, deliberation is the way in which the phronetic nature of is made manifest. Phronesis is a form of circumspection, connected to conscience and resoluteness of human existence (Dasein) as práxis. As such it discloses the concrete possibilities of being in a situation, as the starting point of meaningful action, processed with resolution, while facing the contingencies of life. Heidegger's ontologisation has been criticised as that .

Phronesis according to Kristjansson, Fowers, Darnell, and Pollard is about making decisions in regards to moral events or circumstances. There is recent work to bring back the virtue of practical judgement to overcome disagreements and conflicts in the form of Aristotle’s phronesis. In Aristotle’s work, phronesis is the intellectual virtue that helps turn one’s moral instincts into practical action by inculcating the practical know how to translate virtue in thought into concrete successful action and this will produce phronimos by being able to weigh up the most integral parts of various virtues and competing goals in moral situations. Moral virtues help any person to achieve the end, phronesis, is what it takes to figure out the right means to gain that end. Without moral virtues, phronesis degenerates into a inability to make practical actions in regards to ends that are genuine goods for man and without phronesis we may be lost in regards to exercising decisive judgment on any moral matter. The concept of phronesis includes the telos that is the "well being for all in society." The common wisdom model was developed by Grossmann, Weststrate, Ardelt, et al. as explaining the foundation for making moral functioning to occur and by strategy for fitting it to the context of the situation at hand, using major scholars research on the idea that wisdom is best described as morally grounded excellence in social cognitive processing, by empirical wisdom scientists. Moral grounding is what the researchers found that the following is the moral basis: "balance of self interests and other interests, pursuit of truth (as opposed to dishonesty), and orientation toward shared humanity". Secondly this means excellence in social cognitive processing: "context adaptability (e. g. practical or pragmatic reasoning, optimization of behavior towards achieving certain outcomes), perspectivism (e. g. considering diverse perspectives, foresight and long term thinking), dialectical and reflective thinking (e. g. balancing and integrating points of view, entertaining opposites), and epistemic modesty (e. g. unbiased/accurate thinking, looking through illusions, understanding your own limitations)."

In After Virtue, Alasdair MacIntyre called for a phronetic social science. He points out that for every prediction made by a social scientific theory there are usually counter examples. Hence the unpredictability of human beings and human life requires a focus on practical experiences. In his book Cognitive Capitalism, The psychologist Heiner Rindermann uses the term phronesis to describe a rational approach of thinking and acting: "a circumspect and thoughtful way of life in a rational manner". Intelligence supports such a "burgher" lifestyle.