Great Wisdom Research Articles

المصالح العظام في تحريم الخروج على الحکام

الحمد لله وحده، والصلاة والسلام على من لا نبي بعده.. أما بعد. فإن بحث المصالح العظام في تحريم الخروج على الحکام يوضح ما قامت عليه أحکام الشريعة من حکم عظيمة وغايات جليلة، وهو يتناول الحکم والمصالح العظيمة التي من أجلها حرم الشارع الخروج على الحاکم ولو کان ظالما. وقد أوضح البحث معنى المصالح وأقسامها في تمهيد قبل الشروع في عرض المصالح العظيمة التي تناولها البحث في ثلاثة مباحث: الأول: في مصلحة الأمن، وتم تقسيمه إلى: الأمن الأسري والاجتماعي، الأمن الاقتصادي، الأمن السياسي، والثاني: المصالح الضرورية وهي: (حفظ الدين، والنفس، والعقل، والعرض، والمال)، والثالث: في المصالح الحاجية وهي: (الصحة، التعليم، الاقتصاد). وتم التوصل إلى تلک المصالح وتصنيفها ودراستها بالمنهج الوصفي التحليلي. وتوصل البحث إلى جملة من النتائج والتوصيات تناولتها الخاتمة، کان من أبرزها: أن الشارع حرم الخروج على الحکام ولو کانوا ظالمين حفاظا على الأمن بکل مجالاته (الأسري، والاجتماعي، والاقتصادي، والسياسي)، وحفاظا على الضروريات الخمس، فکم من أنفس أزهقت، وشعائر عطلت، وأموال سلبت، وأعراض انتهکت بسبب الخروج على الحاکم. Research Abstract Great Benefits of Prohibition of Rebelling Against Rulers Praise be to Allah and peace and blessings be upon the Prophet Muhammad; The Research of the Great Benefits of Prohibition of Rebelling Against Rulers clarifies and reflects the great wisdom and the solemn purposes and objectives of the Islamic Sharia. This research deals with the great benefits for which the legislator prohibited rebelling against ruler, even if the ruler is oppressive and tyrannous. The research illustrates the meaning of the benefits and their divisions in a preamble before proceeding with presentation of the great benefits and benefits, which the research dealt with through three sections: First: The Security Benefits, which have been divided into: Family and Social Security, Economic Security, Political Security. Second: The Basic and Essential Benefits, which are: (Maintaining Religion, Maintaining Soul, Maintaining Mind, Maintaining Dignity and Money). Third: The Community Benefits, which are: (Health, Education and Economy). Those benefits were reached, classified and studied through the Descriptive Analytical Method. The research concluded a number of results and results, which were addressed in the conclusion of the research, most notable was: that the legislator prohibited rebelling against rulers, even if the rulers are oppressive and tyrannous, to keep and maintain security of all its fields. In addition to maintaining the five necessities; how many souls were lost; how many rituals were disrupted; how much money was wasted and how many dignities were violated due to rebelling against rulers.

A Popular Buddhist Story at the Ming Court of the Early Sixteenth Century: Images of Miaoshan in the Monastery of the Great Wisdom in Beijing and Precious Scroll of Incense Mountain

This paper analyzes early illustrations of the Miaoshan story, which served a popular hagiography of Bodhisattva Guanyin — the murals of the Hall of the Great Mercy of the Monastery of Great Wisdom in Beijing (ca. 1513) — in relation to the vernacular narrative of performative nature, the Precious Scroll of Incense Mountain. These murals, though they have not received much attention from scholars so far, are noteworthy as the whole ensemble of this monastery was commissioned by Zhang Xiong, a powerful eunuch of the Zhengde court. This paper clarifies the source of the subject of these murals with the use of newly discovered textual materials, and also tries to contextualize them in the cultural life of eunuchs. Such analysis also leads to redefining the status of precious scroll literature, which, though written in vernacular language, was also used in the higher stratum of society, and entered the Ming inner court in the fifteenth to early sixteenth centuries.

Crónicas de una perspectiva sobre los otomíes de la Sierra Norte de Puebla

La presente investigación se realiza en Acalmancillo, Ixtololoya, Tenexco y El Pozo, comunidades otomíes del municipio de Pantepec, Sierra Norte de Puebla, en donde la expresión jäi se traduce como “cuerpo”, “gente”, “útero” y, en general, “lo humano”, quedando así delimitada una propia perspectiva otomí del cuerpo y de la persona. Para comprender el concepto otomí de jäi es necesario interpretar-explicar su sentido. Para ello se parte de un concepto sintético o mejor dicho, polisémico. Se parte de la comprensión del concepto de cuerpo humano de los otomíes, las partes que lo componen y su relación con el curandero y los recortes de papel brujo. El gran conocedor del cuerpo, dentro de la cultura otomí es el “bädi” curandero. El bädi es “el que sabe”. Su actividad por excelencia es poder recortar el mundo, en cuerpos de papel. Cuando un curandero adquiere esta característica, se encuentra en el período de mayor poder, en el periodo de mayor sabiduría de su trabajo. Acto trascendental dentro de las prácticas terapéuticas, ya que al adquirir este don, el curandero también adquiere la capacidad de recortar al cuerpo jäi en una figura de papel, de dar cuerpo a todo lo que existe en el cosmos: las personas, los animales, las plantas, el sol, la luna, todas las Antiguas, en fin todo lo que puebla el cosmos otomí.

A Heart and A Mind: Self-distancing Facilitates the Association Between Heart Rate Variability, and Wise Reasoning.

Cardiac vagal tone (indexed via resting heart rate variability [HRV]) has been previously associated with superior executive functioning. Is HRV related to wiser reasoning and less biased judgments? Here we hypothesize that this will be the case when adopting a self-distanced (as opposed to a self-immersed) perspective, with self-distancing enabling individuals with higher HRV to overcome bias-promoting egocentric impulses and to reason wisely. However, higher HRV may not be associated with greater wisdom when adopting a self-immersed perspective. Participants were randomly assigned to reflect on societal issues from a self-distanced- or self-immersed perspective, with responses coded for reasoning quality. In a separate task, participants read about and evaluated a person performing morally ambiguous actions, with responses coded for dispositional vs. situational attributions. We simultaneously assessed resting cardiac recordings, obtaining six HRV indicators. As hypothesized, in the self-distanced condition, each HRV indicator was positively related to prevalence of wisdom-related reasoning (e.g., prevalence of recognition of limits of one’s knowledge, recognition that the world is in flux/change, consideration of others’ opinions and search for an integration of these opinions) and to balanced vs. biased attributions (recognition of situational and dispositional factors vs. focus on dispositional factors alone). In contrast, there was no relationship between these variables in the self-immersed condition. We discuss implications for research on psychophysiology, cognition, and wisdom.

Assessing the Relationships Among Wisdom, Humility, and Life Satisfaction

The purpose of this study was to test two hypotheses that specify different ways of configuring the interface between wisdom and humility. The first hypothesis specifies that greater wisdom is associated with greater humility. This hypothesis is based on the notion that wisdom is needed in order to know when to activate the virtue of humility. The second hypothesis specifies that the relationship between humility and life satisfaction will vary according to the level of wisdom that is possessed by study participants. This hypothesis is based on the notion that wisdom is needed to successfully implement and regulate humility once it has been activated. The data come from a nationwide survey of middle-aged and older adults (N = 1535). The data support both hypotheses. First greater wisdom is associated with greater humility. Second, the results suggest that the relationship between humility and life satisfaction varies across levels of wisdom. The findings help ground the study of wisdom more firmly in the literature on virtues.

Enemies of Honor: Heroes and Prisoners of War in Richard Flanagan’s <em>The Narrow Road to the Deep North</em> and Tom Keneally’s <em>Shame and the Captives</em>

The heroism of Australian soldier abroad is subject often explored by Australian writers. Representations have fluctuated somewhat from time of First World War, but tales of valor and stoic endurance have elicited potent fascination from this time. Among many examples is Frederic Manning's The Middle Parts of Fortune (1929), throughout which, hardships and privations of Western Front and various enticements to accept commissions elsewhere, protagonist prefers lot of everyday soldiers, among whom heroism is a common thing (94). The serving men are presented not as types but as individuals, but each is secure in conviction that must not break (13). The tradition continues in A. B. Facey's memoir of Gallipoli, A Fortunate Life (1981), in which despite fear men mostly took everything that was thrown at them (260) and bonded together in love and trust (278), and more recently in Christopher Koch's Highways to War (1995), which tells of combat cameraman who joins struggle against Khmer Rouge. Mike Langford is athletic and charming, he is preoccupied with the outcast and vulnerable (159), and he saves many lives ultimately at cost of his own. He is portrayed indisputably as hero (342). Clare Rhoden argues that Australian war literature diverges from its international counterparts chiefly, but not solely, because most Australian accounts use classical heroic tradition that others have abandoned for disillusioned style of narration. Similarly, Robin Gerster notes that Australian writers are of war but almost blindly impressed by warlike achievements (257). However, there has long been definitive thread of dissent interwoven into heroic tradition, in which Martin Boyd's When Blackbirds Sing (1962) is one of most notable examples. In Boyd's novel, Dominic Langton feels a common humanity with German soldiers he is required to destroy (75). He sees suicidal futility where others perceive glorious defense of civilization (114). Similarly, David Malouf s Fly Away Peter (1982) describes senseless carnage in another country's war. Like Langton, however, Jim Saddler sees Germans as individuals, as something more than enemy (80).Interestingly, as different stratum of novels demonstrates, there also exists nexus between war and peace that encapsulates prisoner of war. This nexus is explored at length in Richard Flanagan's The Narrow Road to Deep North (2013) and Tom Keneally's Shame and Captives (2013). While not opposing virtues of traditional heroism and its accompanying camaraderie, both Flanagan and Keneally apply critical eye to its manifestations. Similarly, concept of brotherhood across opposing trenches, examined by Boyd and Malouf, is present but skewed as enforced proximity causes concept of heroic national identity to become entangled with search for common humanity. Instead, Australian heroism is shown to be composite and fluid concept. Across disunited soldierly communities in stasis, not only is heroism capacity continually to endure hardship while retaining sense of integrity, but it is also manifest as capacity to acknowledge and bear various burdens of guilt and shame, often resulting in greater wisdom. Selflessness and capacity to form profound attachments to other people are also dominant. This form of heroism is necessarily distinct from what might form in heat of battle, and though such heroes do not lack physical courage, they often adopt pacifist stance.This article examines Flanagan's and Keneally's representations of this new species of heroism both as latest development in representations on subject and in more specific context of relations with Japanese whose imprisonment of Australian soldiers and whose incarceration by Australian soldiers during Second World War gave rise to many of manifestations of heroism detailed by these authors. …

Momentary Return of the Cosmic Unconscious: The Nature of Zen/Chan Enlightenment

Zen/Chan, which used to be a Far Eastern philosophy-cum-religion, has evolved into a global cultural phenomenon. Despite the many views expressed by numerous thinkers in the world, the consensus on Chan and Chan enlightenment remains an agnostic Oriental mysticism. By exploring Chan and enlightenment from a combined perspective of history, philosophy, psychology, religion and linguistics, this article proposes a hitherto unexpressed view. Chan enlightenment is a prenatal physico-psychological existence, which grows out of a fetal subject’s perception of the womb. Although this primordial mode of perception is unconscious, it is cosmic in nature because for the fetal subject the womb is the whole world with which it feels to be at one. This unconscious oneness may be termed the ‘cosmic unconscious’. Once born, no one can return to the prenatal mental state, but through personal cultivation and Chan practice one can experience a fleeting moment of the cosmic unconscious. In the final analysis, the essence of Chan enlightenment is a momentary return of the cosmic unconscious. It is, therefore, not a great wisdom which enables one to have a profound understanding of the self and the world, but a non-wisdom induced by a return to the prenatal primal being of life.

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A team of researchers connected to the University of Chicago found that children of math-anxious parents learned less math over the school year and were more likely to be math-anxious themselves. Fewer than half of high school students across the country feel they’re ready for college and careers, even though these remain top goals for students, according to a survey by YouthTrust. Figuring out how to tap the “micro-expertise” of individual educators and then aggregate their learning is the way to create greater wisdom in the field and solve big problems in education, according to Anthony Bryk, lead writer of a report from the Carnegie Foundation for the Advancement of Teaching. Adults put childhood obesity, bullying, and drug abuse at the top of the list of big health problems facing children across the U.S., according to the C.S. Mott Children’s Hospital National Poll on Children’s Health.

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Figuring out how to tap the micro-expertise of individual educators and then aggregate their learning is the way to create greater wisdom in the field and solve big problems in education. Two researchers tackle the question of whether schools alone can close the achievement gap or whether we must fix poverty before we can improve education and come down on both sides. New federal data reveal less violence and less fear of violence among children in schools than in the past. Sesame Street was the first MOOC, and informed by rigorous standards for research and evaluation that continue to shape the show’s educational programming.

Diabetic Kidney Disease: A Call to Action: Preface.

As guest editor for this Diabetes Spectrum From Research to Practice section, I am pleased to introduce a tour de force on the theme topic of diabetic kidney disease (DKD). My journey in diabetes began as an observer. In youth, during the early 1970s, I watched my tennis partner, Cindy, struggle with the complexities of her blood glucose control, while still striving to play competitively. Her episodes of hypoglycemia were scary, and urine glucose testing just did not cut it. The era of self-monitoring of blood glucose was still years away, but eventually we got there. Fast forward to medical school days in the late 1970s. I remember what a breakthrough it was to have “chemsticks” to check blood glucose at the bedside of hospitalized patients. Diabetes educators appeared on the wards and taught the patients (and us) just how to do it. A new age in diabetes care had surely arrived. Throughout medical school, and then a residency in internal medicine, I was captivated by the physiology of metabolic disorders and the application of science to medicine. During this formative time, Dr. Mark E. Molitch was one of my inspirational mentors. I admired his commitment to advancing care for people with diabetes that has endured over the many years that followed our time together in the early 1980s. With his great wisdom and perception, he has penned a compelling editorial for the current issue titled, “Diabetic Kidney Disease: Much Progress, but Still More to Do” (p. 154). After residency, my next stop was fellowship training in endocrinology and metabolism. I was thrust into a world of insulin-glucose clamp studies with concurrent physiological assessments related to glucose counterregulation. And, we did these studies in real people with diabetes. I was amazed that they actually volunteered for such intensive, time-consuming, and …

Aging and wisdom: age-related changes in economic and social decision making.

World life expectancy is increasing and many populations will begin to age rapidly. The impeding prevalence of a greater number of older people living longer lives will have significant social and economic implications. It is important to understand how older people make economic and social decisions. Aging can be associated with a “phenomenon of decline” and also greater wisdom. This paper seeks to examine the relationship between wisdom and aging. It reviews and connects the behavioral sciences and neuroscience literature on age differences in the following social and economic decision making domains that represent subcomponents of wisdom: (1) prosocial behavior in experimental economic games and competitive situations; (2) resolving social conflicts; (3) emotional homeostasis; (4) self-reflection; (5) dealing effectively with uncertainty in the domains of risk, ambiguity and intertemporal choice. Overall, we find a lack of research into how older people make economic and social decisions. There is, however, some evidence that older adults outperform young adults on certain subcomponents of wisdom, but the exact relationship between old age and each subcomponent remains unclear. A better understanding of these relationships holds the potential to alleviate a wide range of mental health problems, and has broad implications for social policies aimed at the elderly.

In Pursuit of the Virtuous Life: From the Perspective of the Traditional Chinese Medical Wisdom

To fundamentally cope with the health crisis of the modern people, we need to turn to the ancient medical wisdom for the wise guidance. Eventually, the great wisdom of health and happiness lies in the consistently virtuous life. Living the virtuous life means following the laws of nature naturally. The virtuous consciousness of one's existence and self is closely linked with the consciousness of one's health. In addition, we also need to find the ontological significance of the healthy body to the spiritual fitness. Finally, in order to make sure about the close connection between the virtuous life and the healthy life, we need to find back the ancient wisdom of the state or horizon of life, which essentially determines the health of a person.

The Changing Research on Decisions of Enterprise Management in Big Data Era

With the popularity ofinnovation and application of cloud computing, mobile Internet and a newgeneration of information technology, highly fusion of human, machine, andthing led to the explosive growth and highly complex of data scale. The worldsteps into big data era. The various subjects were involved, such as Crossreengineering of physics, biology and other disciplines, at the same time ithas brought revolutionary change in the management, and influencescommunication, energy, healthcare, media and other traditional disciplinesprofoundly. Unstructured data was produced followed, such as Documents, photos,video and so on, and the proportion has reached more than seventy-five percentof the volume of the whole data on Internet, great wisdom often arises from theunstructured data. On the basis of this, mining accurate data required in largeamount of data to make the correct choice of the enterprise management isbecoming an important problem puzzling the enterprise managers. Based on the conceptof big data and decision-making, we summary the importance role of the largedata in the decision-making process.we expect our little endeavor can make alarge contribution to the development of the scientific decision.

Religious Involvement, Practical Wisdom, and Self-Rated Health

The purpose of this study is to see if the social life in religious institutions is associated with practical wisdom and if practical wisdom is, in turn, associated with better health. Interviews were conducted with a nationwide sample of people aged 50 and older (N = 1,154). A new measure of practical wisdom was developed. Support is found for the following relationships: (1) people who go to church more often will receive more spiritual support from fellow church members, (2) individuals who get more spiritual support at church will have greater wisdom, (3) greater wisdom is associated with a stronger sense of hope, and (4) hopeful people have better self-rated health. The findings suggest that practical wisdom may have social roots and practical wisdom may be associated with self-rated health in middle and late-life.

The Voice of Wisdom

To understand better how age-related physical qualities affect age stereotyping, this research investigated the social judgments young adult listeners make when they hear the voices of younger, middle-aged, and older adult speakers. Ninety-six listeners judged 24 speakers (22-79 years in age) reading a content-neutral passage. The listeners rated each speaker on scales reflecting character traits, vocal characteristics, and social affordances. Consistent with traditional age stereotypes, listeners judged older speakers to be less powerful and less engaged than younger speakers. However, even stronger than these negative impressions were positive impressions of older speakers’ greater wisdom, which were associated with distinct age-related vocal qualities. Moreover, although listeners indicated a desire to avoid interactions with older speakers, they acknowledged them as good storytellers. The positive impressions of older speakers are interpreted within an evolutionary-ecological perspective, suggesting that some age-related vocal qualities reveal long-standing, adaptive traits associated with older adulthood.

An Interview With Ben Okri

An Interview With Ben Okri Charles Henry Rowell This interview was conducted on March 28, 2005, at the British Arts Council in London, England. Rowell: This morning, as I opened the newspaper The Daily Telegraph in my hotel, I noticed that there was an article on an exhibition of European-American paintings, a small collection from New England. This exhibition is being mounted at the Dulwich Picture Gallery here in London. I love art in various forms. All of us as human beings love it, and some few of us create it. You are an artist, a maker, a creator. Your literary texts are art; your poetry is art; your fiction is art. What is this thing that you make? Will you talk about the fiction you make as art. Art is the essence of the narratives you create; the essence of your narratives is art. Will you talk about what you make as art? What is it, how it moves in the world, how you want it to exist in the world, and how you want us to respond to it or experience it? Okri: It is the most mysterious, and the most future-making, past-transforming, prophetic, death-consciousness-resonating, civilization-shaping, life-molding activity that we do. I see art as a bridge between the secular and spiritual aspects of humanity. In art I’m including everything from song, dance, architecture, painting, music, literature, conversation of a certain kind, even certain silences. Society is held together by laws, but is animated by art. When the art of a people die, not long afterwards, the people die. It’s the art that keeps the brightest and the most important aspects of a people, inwardly, alive. It keeps them alive to conscience, to their failings, to their missed roads, to their wrong turnings, to their great destination which keeps moving forward and taking us with it. Art connects the prophetic; aside from the spiritual, art is the next great realm of humanity. It is practically a continent just off paradise, within the spirit. That’s how important it is. That’s how important I see it. Therefore, it requires from us on the one hand the greatest consciousness in our execution of art, the greatest responsibility, the greatest freedom, the greatest wisdom, the greatest discipline. On the other hand, the greatest, the humblest, capacity of interpretation, because an art that is not originally an interpreter is like a sphinx that doesn’t speak. Right now, we exist in a world where so many things in our art have been speaking to us and telling us all kinds of things we need to know about ourselves, the mistakes we’ve been making, the kind of human beings, the kind of society, the kind of families, the kind of people we can be; all of these works of art are speaking to us, but we’re not hearing them because of poor interpretation. Interpretation is not something that should be left only to the cultural interpreters. It is the responsibility of every human [End Page 214] being. The way we interpret art is a preparation for the way we interpret life, and vice versa. They are in a perpetual dialogue with one another. If you can’t read a book, if you can’t read a poem, you’re not going to be able to read a situation that you find yourself in clearly; it’s the same textual interpretation. We need the same moral intelligence, the same spiritual aliveness, the sense that everything is a text we can learn from. Whether it is literature, painting, music, dance, a building, it is always there speaking to us about our open possibilities. Interpretation should be an important part of the educational curriculum. This whole idea of interpretation has been too culturally isolated. Rap artists constantly are interpreting one another’s performance. Interpretation is one of the most wonderful things we do; it’s just that we separate it from critical interpretation. This broadened sense of art spreads that, and becomes a life thing. Life and art complement one another, perpetually in dialogue, with our consciousness as the mediating place. Rowell: I am...

ECONOMICS, CHRISTIANITY AND THE CRISIS: KUYPER’S HERITAGE AND RELEVANCE TODAY

One hundred twenty years ago, to be more precise on 9 November 1891, Abraham Kuyper opened the first social congress in the Netherlands He did so with an outstanding lecture on the relationship between the so-called social question and the christian religion. He began the lecture however with a remarkable complaint (Kuyper 1991, 23): One of the pitiful fruits of state monopoly, which continues to increase in this country’s universities, is that we have not yet even produced academic specialists. None of us at this Congress stands out as an expert in economics. If I look around me now, that seems to be a little bit different from what I see today. But I doubt whether that in itself is a guarantee of greater wisdom amongst us. Let us not be too hasty. Let us wait and see.

Salomon – człowiek Bożej mądrości? Kilka uwag na podstawie 1 KrL 1–11

The article aims to present some of the most significant concerns regarding ambiguous presentation of King Solomon in 1 Kgs 1–11. An emphasis is made here on a widely recognised image of Solomon’s as a person of great wisdom. This conception is primarily analysed on the basis of the abovementioned passage of the Bible. Study of Solomon’s character is an excellent example of how important it is to take into account God’s person and His will when using one’s wisdom. For this reason, the 1 Kgs 1–11 is still valid and can be viewed as an extensive didactic text on the significance of priorities in the human quest for self -fulfilment.

The Development of Practical Wisdom: Its Critical Role in Sustainable Performance

We occasionally make complex decisions. Sometimes we later judge that we acted unwisely. Sometimes we judge that we acted with wisdom. Organizational leaders have similar experiences. When they decide unwisely, their organizations suffer, and so can society. Are there ways to learn how to act with greater wisdom? Neuroscientists tentatively say “yes.” Here we will explore what wisdom is, what relevant brain science offers, and what you—as a human performance technology practitioner—might do to help yourself and others gain wisdom.

K v K (Relocation: Shared Care Arrangement) [2011] EWCA Civ 793

THE WISDOM OF SOLOMON: RELOCATION ON RELATIONSHIP BREAKDOWNSolomon, the eleventh century King of Israel, was credited with great wisdom and sense. He was asked to decide which of two women was the mother of a child. Obviously in those days medical tests were not available to decide the issue. Solomon declared that the only solution would be to divide the child in two. The true mother, realising the awful consequences of this decision, came forward and declared that the other woman should take the child. Solomon knew immediately that she was the true mother and accordingly the child was given to her. The decision of a court with regard to relocation is reminiscent of the decision which faced Solomon. It is one of the most difficult of family law where decisions are never straightforward. Speaking before a committee at the House of Representatives in Australia, Diana Bryant stated:“Relocation cases are the hardest cases that the court does... If you read the judgments in almost every judgement… you will see the comment that these cases are heart-wrenching, they are difficult and they do not allow for an easy answer. Internationally, they pose exactly the same problems as they pose in Australia. I have heard them described as cases which pose a dilemma rather than a problem. A problem can be solved: a dilemma is insoluble…”