Types Of Wisdom Research Articles

Lived experiences of the ‘Wisdom of God’ according to 1 Corinthians 2

This article investigates the theological concept Wisdom of God, which could appear vague to many Christians. Paul refers 17 times to the concept wisdom in the first epistle to the Corinthians. The first four chapters include 16 references to wisdom, and then again in 12:8, where Paul uses it with reference to a spiritual gift. The nine occurrences of wisdom in chapter one exposes a dialectical approach in which the ‘Wisdom of God’ is opposed to the ‘wisdom of the world’. In the second chapter Paul compares the content and character of these two types of wisdom. This article predominantly focuses on chapter 2 by pursuing different perspectives for the concept of the wisdom of God. The investigation starts with a brief overview of the Corinthian circumstances to contextualise the reasoning of the research, followed by a discourse analysis of the Greek text to determine corresponding semantic networks. These networks provide headings for the research. Thirdly, Paul is assessed as protagonist of, and intermediary for, communicating this wisdom. Fourthly, the focus falls on the reception of the ‘wisdom of God’. Fifthly, the article outlines the ‘role’ and ‘function’ of the Spirit in the revelation of the ‘wisdom of God’. Sixthly, the focus is on how wisdom is received. Finally, the research examines features used by Paul to communicate the ‘wisdom of God’ as lived experiences.Contribution: The concept, activity, and lived experience of the ‘wisdom of God’, is understood to be the epistemology to Christian existence, living and experience of God. This article investigates and highlights the ‘presence of God’ living in Christ as righteousness, redemption, and holiness (sanctification).

The Wisdom of Not Knowing: Psychotherapy and Life

In the Grail legend, the foolish Parsifal eventually asks the wounded king, “What ails thee?” This question, a combination of not knowing with a curiosity to know, heals the wasteland. “Knowing” forms our sense of consensual reality. “Not knowing” opens the imagination. We need both. This article hosts a discussion about what it takes to attain the wisdom of not knowing, how that type of wisdom is related to the capacity to bear paradox and symbol, and how that capacity might benefit us in psychotherapy and life.

Múdrosť v listoch Antona Pustovníka

In his Letters Antony speaks of wisdom which takes on three meanings: practical, mental, and spiritual. Practical wisdom, reflected in the term ?????, covers both the craftsmen such as poets, musicians. Mental wisdom for Antony means a certain disdain of all too material preoccupations as to be able to know oneself but also to understand the time in which we live. Spiritual wisdom is the ability to see through the deceptions of the devil, while recognizing the goodness of the Father. These three types of wisdom in the letters of St. Anthony were addressed to his contemporaries, but they have not lost their actuality. They also have something to say to the man of today.

Xuanzang and the Three Types of Wisdom: Learning, Reasoning, and Cultivating in Yogācāra Thought

Xuanzang (602–664) is famous for his legendary life, his important translation works, and also his Discourse on the Realisation of Consciousness-Only (Vijñapti-mātratā-siddhi, 成唯識論). This text, which is considered as a synthesis of Yogācāra thought, has been diversely interpreted by modern scholars and is still discussed, in particular about the status of external things. Nevertheless, this issue seems to be of little interest for Yogācāra thinkers compared to other topics such as the Noble Path, or else the three types of wisdom (trividhā prajñā, 三慧): learning (śruta, 聞), reasoning (cintā, 思), and cultivating (bhāvanā, 修). As emphasized in recent research, this topic represents a major issue for Buddhist practitioners. In an attempt to analyse it in Xuanzang’s Discourse, and more generally in Yogācāra thought, this paper will first discuss Asaṅga’s and Vasubandhu’s thought on the three types of wisdom. Secondly, since it is important to replace the three types of wisdom in the general argumentation of Xuanzang’s Discourse, we will present the structure of his text which is modelled on a “path” leading progressively to Supreme Awakening. Then, we will present the main elements of the Noble Path and situate the three types of wisdom into it. Finally, we will explain that Xuanzang follows Asaṅga’s and Vasubandhu’s conceptions and eventually confirm the importance of the three types of wisdom in Yogācāra thought.

Demonic Faith and Demonic Wisdom in James: A Response to Kenneth M. Wilson

Abstract Kenneth M. Wilson has argued that Augustine innovated the concept of “demonic faith” and that his influence has caused interpreters to misconstrue the diatribe found in Jas 2:18–20. Wilson reads the interlocutor's speech as continuing through verse 19 and concludes that the statement about the demons believing does not come from the author of James. I respond to this reading by critiquing Wilson's assertions about the ancient rhetorical form diatribe, clarifying the meaning of the verb πιστɛύω, tracing the argument of the passage and showing how verse 19 fits within it, and giving attention to larger thematic resonances in the epistle. Of particular importance is a passage about two types of wisdom (3:13–18); one type, labeled demonic, provides an interpretive parallel for the statement in 2:19 that “the demons believe.” I seek to advance the conversation about the unity of the epistle by demonstrating how the themes of faith and wisdom resonate throughout chapters 1–3. In the Jacobean perspective, there are genuine forms of faith and wisdom that are gifts from above as well as deficient forms of each that are connected with the demonic realm. In this light, it makes sense to read the statement about the demons believing as part of the author's argument rather than an objection from the interlocutor.

Границы философии в интерпретации ренессансного скептицизма (Пьер Шаррон)

The question of the subject and limits of philosophy received various solutions throughout its history, but invariably it was at the center of worldview conflicts of turning epochs. Skeptical constructions have always been of particular im­portance in this series. One of the most fruitful pages in the development of skepticism is associated with the late Renaissance. In this regard, the figure of Pierre Charron is extremely noteworthy. In his oeuvre, it would be wrong to see only a scholastic repetition of Montaigne’s ideas. Of course, the influence of the native of Perigord on Charron’s thinking is undoubtedly. But the signi­ficance of Charron’s legacy goes far beyond simply repeating other people’s theoretical attitudes. He approached the construction of his skeptical system through a deep thinking. The starting point on this path is a treatise on the ba­sics of religion. Charron opposes Duplessis-Mornay’s concept, which justified the need to fight Catholicism under the slogan of freeing the Church from tyranny. Reflections on the problem of a correct understanding of the essence of religious clashes that resulted in a series of civil wars are a prerequisite for his main work – the treatise On Wisdom. By distinguishing between types of wisdom, he separates religion from philosophy and morality. He accuses mod­ern theologians and metaphysicians of wandering on dead ends. According to Charron, skeptical philosophy was called upon to replace their erroneous con­structions, refusing to try to reveal the essence of things and concentrating on civilian life. This kind of philosophy is based on self-knowledge and its true core is morality. Not intending to break with religion, Charron to a large extent stimulated the reflections of subsequent freethinkers. The article focuses on three dimensions of Charron’s skepticism.

Hearing, Reflection, and Cultivation: Relating the Three Types of Wisdom to Mindfulness

A text-historical perspective on the Buddhist scheme of three types of wisdom, acquired by hearing, reflection, and cultivation, shows that a bare listing in the earliest textual strata has led to somewhat differing perspectives in later exegesis of the Theravāda and Sarvāstivāda traditions, the former apparently being influenced by what appears to be an error in oral transmission. The more convincing position taken in Sarvāstivāda exegesis sees these three types of wisdom as interrelated activities that can rely on mindfulness, thereby testifying to the flexibility and broad compass of mindfulness in Buddhist thought as something not limited to a rigid division between theory and practice.

ОБРАЗ ПРЕМУДРОСТИ НА ЦАРСКИХ ВРАТАХ

The tradition of depicting the personification of divine inspiration, which has been well studied in relation to facial images in manuscripts and wall paintings, has not hitherto been a focus of attention among researchers on the Royal Gates. It was presumed to have been sparsely distributed among the visual programs of iconostasis doors and considered to have been preserved only in two examples from the 15th century, the left gate leaf (in The Central Andrey Rublev Museum of Ancient Russian Culture and Art) and a fragment of the right gate from the collection of V.A. Prokhorov (in The State Russian Museum). However, it can be traced in other works of the 16th–17th centuries, particularly on Royal doors and on fragments of them. While miniatures depicting personifications of Wisdom are known in Byzantine art, the custom of decorating the gates of the altar gates with such figures is not seen in Byzantine monuments. On the other hand, it became established in Russia. The surviving works manifest great variety in the types of Wisdom on gates from the 15th to the 17th centuries, of which there are analogues in miniatures and frescoes. In addition to a type of “active conversation” is also known a variant of the image of Sophia behind the Evangelist, with Sophia sometimes whispering a text in the Evangelist’s ear. Differences appear in the inscriptions above the figures (“Wisdom”, “Holy Spirit”), in clothing, and in the shape of haloes. This article attempts to systematize the iconography of the Royal gates with respect to the personification of divine inspiration.

Development of a Theory of Wisdom-in-Action for Clinical Nursing

Nurses published dialogues on wisdom; yet, a conceptual model is unavailable. We present the development process for a theory of wisdom-in-action for clinical nursing developed in 3 phases: (1) a deductively derived model using derivation and synthesis; (2) inductively, a constructivist grounded theory captured the experience of wisdom in nursing practice; and (3) the 2 theories were synthesized into a nascent theory. The theory describes 2 antecedent dimensions, person-related and setting-related factors, and 2 types of wisdom, general and personal. The theory provides a framework for translating wisdom in nursing practice, depicting both the science and art of nursing.

Real-time measurement of wise personality cognition: Evidence from mouse tracking

There is no uniform definition of wisdom. In a psychological context, wisdom can be described as a comprehensive psychological trait integrating virtue and intelligence. Although the outcomes of wise personality characteristics have been studied, the temporal dynamics of real-time processing of wise personality remain elusive. In the current study, mouse tracking techniques were used to explore the cognitive dynamics of real-time processing of wise personality in two experiments. Study 1 showed that when participants were required to categorize wise and unwise characteristics in compatible and incompatible trials, the mouse trajectories showed a continuous spatial attraction toward the compatibility between wisdom and the wise characteristics. Further, in two dimensions of the wise personality, wisdom and the competence dimension were more closely linked. In Study 2, the mouse trajectories revealed that the connections among the different types of wisdom and between the two dimensions of wise personality were distinguished through the priming social categories. Natural wisdom showed a stronger connection with the competence dimension, whereas human wisdom showed a stronger tendency to be associated with the virtue dimension. The current study demonstrated that wisdom is the integration of virtue and competence and that competence can be regarded as the primary feature of wise individuals.

Prospects for a Sapiential Theology: Bonaventure on Theological Wisdom

Prospects for a Sapiential Theology:Bonaventure on Theological Wisdom Gregory F. LaNave Is theology a science, or a wisdom? Theologians formed in any Scholastic tradition readily recognize the vital importance of understanding that theology is a science. The topic received such attention well into the twentieth century that it provoked something of a reaction, with theologians insisting that there were other things to be said about theology as well.1 Such a dynamic was anticipated by the thirteenth-century university masters. Alexander of Hales, for example, begins his Summa of theology by asking "whether the doctrine of theology is scientia." He concludes that, whatever one may say about the scientific aspects of this doctrina, it is far more appropriately called "wisdom," sapientia. Is theology, then, a science, or a wisdom?2 The two need not be [End Page 1037] opposed. But if the desire—whether it originates among the thirteenth-century masters or twenty-first-century theologians—to describe theology in terms of wisdom is to bear fruit, one will have to have a precise understanding of what wisdom is. The purpose of this article is to enter into the subject by laying out the thought of one extraordinary exemplar of sapiential theology, St. Bonaventure. It is notable that he is committed to the scientific character of theology. He is perhaps the first theologian to appeal to the Aristotelian notion of subalternation to validate a true science of theology.3 It is equally obvious, though, that his vision of the theologian's activity does not end in a purely intellectual mastery of the things of faith. To give just one example, at the end of the Itinerarium mentis in Deum, having gone through an extraordinarily dense argument about the variety of ways in which the Christian mind may be raised to God, Bonaventure states that the completion of this journey lies in a transitus, a passing over in which the mind is utterly quieted and intellection gives way to the ardor of love.4 We will not understand his theology if we try [End Page 1038] to deny or minimize its scientific character, but the perfection of theology lies not in a purely scientific project. An adequate account of Bonaventure's understanding of theology in light of wisdom must contain four elements. First is the simple identification of theology as wisdom, which I will accomplish with reference to seminal texts on the nature of theology. Second is a more refined identification of theological wisdom in light of Bonaventure's whole doctrine of wisdom. This will require appeal to two famous texts in which he speaks of four types of wisdom and the isolation of that type that is most strictly speaking theological. Third is the incorporation of this wisdom into the ordinary working of theology: the relationship between the wisdom of theology and the science of theology. Here, our attention will turn to various forms of theological argument, especially the form that Bonaventure calls the argument ex pietate. I will focus on two texts, one that indicates the distinctive quality of this kind of reasoning and a second that gives an example of such reasoning. Fourth is the relationship that theology has to other kinds of knowledge. The question of the "autonomy" of Bonaventure's philosophy was one of the great topics of twentieth-century Bonaventure studies. Yet, without directly engaging that vast literature, it is possible, and helpful, to distinguish between the ways in which theology may be said to have a purely extrinsic relationship to other sciences and the ways in which its relationship is intrinsic. In sum, the prospects for a sapiential theology in Bonaventurean terms should deal with theological wisdom (1) in itself (a combination of the first two points mentioned above), (2) in relation to theological science, and (3) in relation to nontheological knowledge.5 Theology as Wisdom That Bonaventure regards theology as a matter of both science and wisdom is undoubted: [End Page 1039] Sacred Scripture or theology is a science that imparts to us wayfarers as much knowledge of the First Principle as we need to be saved. Now God is not only the principle and effective exemplar of all things in...

Lonergan on Wisdom

This article surveys Lonergan’s transposition of wisdom from Aquinas. While the latter contained metaphysical and epistemological aspects, Lonergan attempts to provide an additional type of wisdom upon which the principles of the two aspects are grounded. In addition, the article addresses the natural and supernatural forms of wisdom in Lonergan’s thinking. Finally, while Frederick Crowe refers to the ‘strange disappearance’ of wisdom explicitly from Lonergan’s later writing, especially Method in Theology, it is argued that the function of wisdom not only remains but permeates it. 1

“The Types of Wisdom Are Two in Number”: Judah ibn Tibbon’s Quotation from the Iḥyā’ ‘ulūm al-Dīn

Abstract The present study bears out an early twentieth-century suggestion that the twelfth-century Andalusi physician, translator, merchant and lexicographer Judah ibn Tibbon quoted directly from the Iḥyā’ ‘ulūm al-dīn, the theological magnum opus of Abū Ḥāmid al-Ghazālī, in the ethical will he wrote to his son Samuel. In addition to demonstrating, through a consideration of lexicographical evidence, that a sentence from that summa was indeed quoted, in Hebrew translation, in the text of the ethical will, the present article will set that quotation into its context as a part of the Tibbonid drive toward literal, word-for-word translation from Arabic into Hebrew. It will further consider the significance of the authorial decision by Judah ibn Tibbon, who fled Granada for Provence following the advent of Almohad rule in Iberia to include, alongside Andalusi sources, direct quotation from al-Ghazālī, a text that formed part of the intellectual underpinning of the Almohad movement.

“Two Types of Wisdom”

The concept of wisdom is largely ignored by contemporary philosophers. But given recent movements in the fields of ethics and epistemology, the time is ripe for a return to this concept. This article lays some groundwork for further philosophical work in ethics and epistemology on wisdom. Its focus is the distinction between practical wisdom and theoretical wisdom or between phronesis and sophia. Several accounts of this distinction are considered and rejected. A more plausible, but also considerably more complex, account is offered. The discussion sheds light on the relation between practical wisdom and theoretical wisdom, and on the positive character of each.

Intergenerational Relations in the West of Ireland and Sociocultural Approaches to Wisdom

Discussion of intergenerational relationships has perennially questioned how life experience can be transmitted effectively. This article revisits that debate, focusing on the intergenerational role of wisdom in the West of Ireland. Ethnographic reconstructions of wise interaction within families and communities, especially in regions of Irish society that still bear traces of semitraditional social practices, suggest that certain types of wisdom may promote well-being, even resilience. Shared cultural resources involving wisdom may help younger generations negotiate everyday predicaments in an independent manner. This article explores details of how these interactions take place, suggesting that the processes involved bear similarities with a number of therapeutic approaches.

Age differences in spirituality, mystical experiences and wisdom

ABSTRACTAlthough philosophical and contemplative traditions suggest that religiousness and spirituality are associated with wisdom, few empirical studies have examined the relationship. This paper investigates the associations between spirituality and mystical experiences and two types of wisdom: practical wisdom, primarily the ability to understand and resolve difficult life dilemmas (or an ‘expert’ knowledge system and the highest level of synthesised mental functioning), and transcendent wisdom, which goes beyond personal self-interests, biases and perceptions, and involves the ability to see things or others as they are directly. Two studies are reported. The first is of mostly older European-American and Vietnamese-American adults. It was found that mystical experiences promoted transcendent wisdom, but that the effect was moderated by self-enhancement values of power, status and achievement. The Vietnamese-American adults who reported mystical experiences and endorsed high self-enhancement values scored the lowest on transcendent wisdom. Being part of a religious or spiritual community positively associated with transcendent wisdom. On the other hand, religiousness, spirituality and mystical experiences did not relate to practical wisdom. The second study was of European-American and Vietnamese-American young adult students. It found that institutional and personal religious/spiritual practice was associated with two self-report measures of wisdom. Regardless of the mechanisms and processes associated with spirituality and mystical experiences, its fruits appear to be associated with transcendent wisdom.

World Wide Wisdom

Imagine an Internet that embodies true wisdom, such as a Jedi master might possess an Internet that, for example, could make personalized recommendations about the nightlife in Akron during a summer vacation. This is no easy feat; the Web would have to know about events, times, places, and costs and remember the user's personal preferences and past requests to guide future interactions. Yet, as the Web grows, this type of wisdom is becoming a necessity. The editors of Web Intelligence believe that such an Internet is possible, and they've named it the Consisting of a fastidious introduction followed by 19 papers about this new field, the book aims to demonstrate how to inject more artificial intelligence into the Web. The editors are so bold as to state that the Wisdom Web's significance and impact will be equivalent to, or even far beyond the telephone in 1876. I must say that I agree.

Pearls of Wisdom for Clinical Teaching: Expert Educators Reflect

A group of expert educators, each with more than 20 years of experience in midwifery education, was asked to contribute a “pearl (or pearls) of wisdom” for clinical teaching. Despite minimal instructions regarding what type of wisdom was being solicited, remarkable similarities emerged from the educators' contributions. Themes included the need for self‐evaluation to become a competent preceptor, the role‐modeling function of the preceptor, the development of critical thinking in students, the need to appreciate students' varying learning styles and individual ways of functioning, and the use of positive reinforcement. Although these may seem like universally accepted concepts in clinical teaching, one contributor related stories she heard from students about “hazing” behaviors that have a negative impact on learning. This points to the need for ongoing education about being an educator, another theme echoed in several of the contributions.

Pearls of wisdom for clinical teaching: expert educators reflect

A group of expert educators, each with more than 20 years of experience in midwifery education, was asked to contribute a “pearl (or pearls) of wisdom” for clinical teaching. Despite minimal instructions regarding what type of wisdom was being solicited, remarkable similarities emerged from the educators' contributions. Themes included the need for self-evaluation to become a competent preceptor, the role-modeling function of the preceptor, the development of critical thinking in students, the need to appreciate students' varying learning styles and individual ways of functioning, and the use of positive reinforcement. Although these may seem like universally accepted concepts in clinical teaching, one contributor related stories she heard from students about “hazing” behaviors that have a negative impact on learning. This points to the need for ongoing education about being an educator, another theme echoed in several of the contributions.

Practical and transcendent wisdom: Their nature and some longitudinal findings

A self-report Adjective Check List (ACL) Practical Wisdom Scale (PWS) and external ratings of Transcendent Wisdom (TWR), based on subjects' examples of personally important wisdom, were used to study the personality correlates and life implications of two types of wisdom among participants in their 50s in a longitudinal study of women. High scorers on both the PWS and the TWR were cognitively complex, perceptive, insightful, and healthily self-directed. Only the PWS was associated with social initiative and leadership, empathy, and generativity. Only the TWR correlated with openness to experience, intuition, and creativity. ACL data from young adulthood were used to show that both the women and their spouses increased on the PWS from early to mature adulthood. For women, we demonstrated how occupation (psychotherapy) and traumatic life events (divorce) contributed to these agerelated gains.