International accreditation of professional education programs is increasingly being used to signal the high quality of these programs. For instance, the accreditation of business management programs by organisations such as the European Quality Improvement System (EQUIS)is regarded as indicating quality programs. Similarly, a growing number of international rankings of universities incorporate the quality of educational programs. Paying attention to the quality of education provided for professionals can be seen as positive and necessary. However, despite these ‘quality indicators’ and the substantial investments being made in educating professionals, questions remain about how to prepare professionals for the challenges they will inevitably face during working life. For instance, the collapse of global financial markets has raised questions about the behaviour of business professionals and about what would be required in the education of professionals to avoid such a situation occurring again. Similarly, in the high status profession of medicine, Jack Coulehan (2005) argues that not all innovations have been positive, with some changes leading to treatments that are potentially more harmful for patients.  

As these examples from business and medicine illustrate, there continues to be clear evidence of discordant, or even negligent, practice by accredited professionals. This evidence extends well beyond isolated individuals who could be regarded as exceptions to the rule. What does this evidence tell us about the practice of professionals? How can it be used to inform efforts to educate professionals, not only for an unpredictable future but also an unknowable present?

In this paper, we use the occurrence of discordant professional practice as a backdrop to interrogating ways of being professionals. We contrast this discordant practice with skilful, creative and innovative practice. Our analysis is grounded in Martin Heidegger’s (1962/1927; 1998/1967) notion of being-in-the-world, which has been elaborated and extended by other scholars. We explore how being-in-the-world can be uncanny, fragile and discordant, while at the same time, dwelling in the world implies familiarity and a sense of being ‘at home.’ We also draw upon Maurice Merleau-Ponty’s (1962/1945) arguments that know-how is performed, settling in the body to become habitual, while also incorporating others and things in the accomplishment of practice. In particular, we examine what the notion of an embodied being-in-the-world lends to an analysis of what is entailed in learning for professional practice. 

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