 Let's proceed, without argument, on the assumption that it is possible to have a theory of one, general, kind of wisdom.  Wisdom, in general, many philosophers would argue, requires practical knowledge about living. What Aristotle calls theoretical wisdom, many would contend, is not wisdom at all.  Aristotle's theoretical wisdom is merely extensive knowledge or deep understanding.  Nicholas Maxwell (1984), in his argument to revolutionize education, argues that we should be teaching for wisdom, which he sharply distinguishes from standard academic knowledge. Similar points are raised by Robert Sternberg (2001) and Andrew Norman (1996).  Robert Nozick holds a view very similar to Aristotle's theory of practical wisdom, but Nozick is trying to capture the essence of wisdom, period. He is not trying to define one, alternative, kind of wisdom. Nozick claims, “Wisdom is what you need to understand in order to live well and cope with the central problems and avoid the dangers in the predicaments human beings find themselves in” (1989, 267).  And, John Kekes maintains that, “What a wise man knows, therefore, is how to construct a pattern that, given the human situation, is likely to lead to a good life” (1983, 280).  More recently, Valerie Tiberius (2008) has developed a practical view that connects wisdom with well being, requiring, among other things, that a wise person live the sort of life that he or she could sincerely endorse upon reflection.  Such practical views of wisdom could be expressed, generally, as follows.