It seems to me that you are trying to set up the following dichotomy: "Either wisdom is just adaptation (cleverness) or else one must explain wisdom in terms of God." — Count Timothy von Icarus
I am certainly interested in folk actually setting out their ontological commitments. And talk of "good and bad" could mean adaptively optimal and its privation, or transcendently perfect and its privation.
Even as a starting point for a properly worked up dichotomy or unity of opposites, these are clearly two different bases of argument.
If we don't differ at this fundamental level, then you can say so.
Again, my objection was that any action can be seen as an "adaptation" towards some end, but wisdom generally consists precisely in knowing which ends are actually good to achieve. — Count Timothy von Icarus
Or I could say that any action can be judged as an adaptive optimisation that is so generally effective it can be relied on as a regular unthinking habit, and so "having an end in mind" becomes not even some particular thing that is in mind, but is instead made the flesh and blood of what I am about.
So clever thinking is aimed at the novel. Wisdom has already assimilated what is generally "the good" as just its general orientation to the world.
And wisdom can't "know precisely which ends are actually good". That is an appeal to transcendent truths that float above the real world. It can only, in the usual fallible and pragmatic fashion, keep testing, keep exploring, by being alert to its own failings and getting out the clever thinking to figure a better world model out.
So again, I highlight the quick way you leap to a transcendent framing of what wisdom could even be as a psychological trait. There is a perfection out there waiting for the wise. Whereas I stay rooted in the pragmatic world where we are moved only by our failures of prediction.
We can propose general ends that we ought to try to achieve. Then see if they do lead us some place that seems better. And that in itself is the pursuit of an adaptive life balance rather than some idealised final perfection.
You seem to be collapsing any distinction between apparent and real value however. Yet it seems obvious that people can be very clever in pursuing merely apparent goods, and that this is typically what we mean by "being unwise." — Count Timothy von Icarus
I am doing the opposite of being real about the human situation. You can't critique the world that is shaping you unless you develop a metaphysics appropriate to that task.
So as soon as someone like yourself tries to frame things as a false dichotomy – the type where there is the bad choice of being good or bad – then I try to reframe it as a true systems dichotomy. One that sets up the win~win of a complementary pair of oppositions.
So at the level of social psychology, that cashes out as the general systems principle of stable social systems being organised as a functional balance between local competition and global cooperation. Another way of saying that any physical system is some fruitful or rational balance of its global constraints and its local degrees of freedom.
So from cosmology to social science, the causal model is the same. The pragmatic model, the dialectical model, where Nature self-organises to have a stable existence based on the very fact it is built on fundamental instability. In dynamic equilibrium fashion, the whole persists no matter how much the parts are exchanged.
And that is exactly how a "good" social system works. It balances the counter forces of general cooperation and individual striving so that the whole is dynamical and continuously adapting while also acting as the stabilising hand which tips the local competitive energy in a generally wise and productive direction.
Thus I am not collapsing anything. I am rescuing Nature from the kind of misunderstandings that you are expressing. I am turning weak dichotomies into useful ones. One can't be a sociologist and not understand how societies aren't about good and bad people. They are about the functional wholes that result from competitive freedoms being kept in reasonable check by cooperative wisdoms.
So again, a justification for the dichotomy of clever~wise. It is another way of saying the same thing about a society as a structure that needs one kind of energy at its local level and the different kind of energy of an enforceable boundary at its global level.
Neither energy is inherently good or bad. It is the matching of the dynamical balance to some context of possibilities. Any immature social endeavour needs to burn a lot of clever ideas. Any mature social endeavour need to preserve the balance of those ideas that made for the best collective habit.
I'm not sure what to make of the appeal to Peirce. I don't think his agapism runs into this problem because it has an end it is oriented to. — Count Timothy von Icarus
You can always use Peirce's religiosity against me. But I already agree. He wasn't of a time or place where he could easily have escaped religious indoctrination. Agapism is widely agreed to be his least useful turn of thought.
In his trichotomy of tychasticism, anancasticism, and agapasticism, we can see that what he calls love, a systems scientist would call constraint. The wholeness that holds everything together in its collective self-embrace.
Peirce is railing against the tone of his times – the mindless competitiveness that the Victorian understanding of Darwinism was meant to condone. But "true" Darwinism is exactly that balance between competition and cooperation that I've described. The ecological balance that is the way to properly understand Nature.
So you could call cooperation or global constraint "love" in the hope your audience finds that an aspirational rallying cry against crude Darwinism. Or you can drop the romantic anthropomorphism and argue from the deeper logical consistency that Peirce had provided in his own work.
It was a maladaptive response to the post-war economic and political pressures the Weimar Republic faced. — Count Timothy von Icarus
Well surely only because they lost the war? The allies and the axis powers did understand where things had gone wrong after WW1 and did a decent job of setting up a win-win balance of competition and cooperation after WW2. Social engineering works if you can understand a system as a system.
It wasn't love that created the post-war prosperity the world enjoyed for a while. It was an incredible amount of devious self-interested thinking by a collection of nations that was then cemented by the formation of a set of international institutions.
A greater wisdom prevailed as the US navy took over from the British fleet to turn its old imperial empire into the new free-trade world. Germany and Japan were "lovingly" recapitalised to be manufacturing exporters dependent on happy customers. Great Britain was shuffled off the stage and the US could get paid by the dollar becoming the new world currency – its fee for keeping the new peace.
So there was tremendous wisdom coupled to tremendous self-interest shown after WW2 – in great contrast to WW1. And the pragmatic balance that was struck was already falling apart as soon as it started as the communist world and the third world had their own natural ideas of what the best deal should actually look like.
Thus this winds up as another real life tale that speaks to the very themes that I have outlined.
You can't escape the reality of systems logic when you look into how the world is really organised.
There might be a lot of talk about what is good, what is right, what is loving, what is true. But it is soft soaping the tough business of forging understandings of how competition and cooperation can be rebuilt in the new circumstances that human history keeps presenting.