Love Of Wisdom Research Articles

Values of Good, Truth, and Love in Participatory Budgeting in Poland

Literature suggests that government instruments, rooted in the traditional modernist representative democracy, do not effectively protect the common good due to the moral hazard problem, and as a solution, it proposes citizen participation. However, just like over the last century public administration experienced a smooth and almost invisible passage from modernist instruments – informed by Aristotle – to postmodernist ones with a Marxist background, participative governance serves to replace the universal values of Latin (Western) civilisation by the ideas of neo-Marxist new ethics. This is the case of participatory budgeting that cannot effectively enhance financial accountability for the protection of the common good because it infringes on the value of truth. What is worse, by “the liberation from freedom” that it proposes is detrimental to the common good. The solution seems to lie in philosophy, that is the love of wisdom, and in true love.

Philosophical Aspect of Thinking

The article examines the features and significance of philosophical thinking, understanding its content. The focusing on the fact that the love of wisdom without thinking would not be possible.The purpose: to understand the philosophical aspect of thinking.The relevance of the article is that on the basis of interpretation of the concept of "thinking" by representatives of various philosophical systems, understand the general essence and significance of philosophical thinking.The results. To date, it became very difficult to understand the essence of the thinking of ancient philosophers, even reading hundreds of their treatises. The reason for this is primarily translation of the original sources. It is necessary to understand that translators, in the first place, are guided by the recruitment of a successful vocabulary and connectivity of the language, neglecting the fact that the language of any thinker – this is its own thinking, the true depth and essence of which is lost in any translation of the original.In general, the problem of thinking has always been the center of attention of many philosophers. In particular, the essence and meaning of thinking studied Parmenide, Socrates, Aristotle, R. Descartes, I. Kant, G. Hegel and many other representatives of the philosophical thought of various epochs. Аll academic philosophers of the Western world converge on the fact that thinking is the most important sign of human being. By neglecting thinking, we will ignore the most important feature of man. After all, only a man who thinks can fully create his life. The same, for whom thinking is not characteristic – just exist, like the world of animals or plants. Therefore, the ability to evaluate reality, and not only to perceive it, appears a huge advantage of human intelligence, a guarantee of human desire to develop, to self-improvement.Conclusions. It is established that translating views of thinkers or interpretation of passages from their treatises is far from philosophical thinking. Philosophical thinking, to a greater extent, is thinking about thinking than thinking about some reality. This is due to the fact that philosophy tries to comprehend the partial phenomena, but a situation of human being in the world, taking into account the ability of a person to think and aware. It has been found that the main goal of thinking is to achieve the obvious and clear by formulating certain definitions (concepts) that make up the boundary of thinking and not allowed to move in a circle. Thus, philosophical thinking arises internally associated, logically consistent, and hence-argued and justified at the same time.

Desire and the City: The Freedom and Tyranny of Being Human

ABSTRACT For Freud, all desire is sexual desire. That includes the desire to know, philosophia, erotic love sublimated into the love of wisdom. Yet, as Nietzsche notes, the origin of such desire was, “like the beginning of everything great on earth, soaked in blood thoroughly and for a long time.” If all desire is, in some sense, erotic, all desire is also sadistic; even the most sublimated of desires is at bottom a desire for cruelty. It was in order to constrain human desire, insatiable, oppressive, cruel, that our ancestors instituted the first laws and created the first society. Yet one form of desire—female desire—is still felt by society to pose a serious threat. In this work, I examine the tension that exists between desire and civilization, the philosopher and the city, with the hope of better understanding what it means to live as sexual beings in community with others.

Parmenides’s Love of Honor and Lessons about How (Not) to Do Philosophy from Plato’s Parmenides

In this paper, I show that the Parmenides provides important insight into how to properly engage in philosophical discussion—or, more accurately, how not to engage in it. From references to age, love-of-winning and love-of-honor, and a paral­lel to the Phaedo, I show that Parmenides is ruled by the spirited part of his soul in a way that compromises his ability to philosophize, and that the Parmenides is a warning about doing philosophy from a love of honor. Ideally, we should do philosophy from a love of wisdom. When we are honor-loving, we are not only motivated by the wrong kind of thing, but our love of honor can also blind us to the specific ways in which we might be falling short of ideal philosophical engagement, such as missing the potential dangers of engaging in philosophy with certain kinds of interlocutors.

La liberación freiriana del sujeto en la Educación Matemática Decolonial Transcompleja

Mathematics Education in crisis today is called and demands a liberation, since it is an oppressive practice and is still in a colonizing framework despite great advances; It is urgent to free the subject from its circumventing practice. As a complex objective, the Freirian liberation of the subject is analyzed in Transcomplex Decolonial Mathematical Education (EMDT); from transcomplex transmethodology with rhizomatic deconstruction as a transcomplex transmethod in transmodernity. It is transcended in rhizomatic, complex and transdisciplinary constructions; deepening from Paulo Freire the crisis in Mathematics Education today. In the opening conclusions, in the reconstruction under the awareness that the Freirian legacy will always be there providing good news like a jug that does not run out, with a wisdom of love for life, with deep faith in the students.

Апологія культурних засад освіти

Thisessaytakes Albert Einstein’smaxim: "moralitymeansmorethanintellect" as its point of departure and guiding idea. The presentauthorfollows Einstein’s motto in exhibiting the essence – ordifferentia specifica – of the profession of teacher of Polishlanguage and literature, whichapproximatesphilosophyunderstood as "love of wisdom". The authorfirstdraws on hispersonalexperiences and reflectionsconcerninghisprofession, and thenconfrontsthem with the categories of the longuedurée and the "eternalhuman" thatprovedfoundational to educationwithinMediterraneanculture. The semanticsphere of thesecategoriesdatesback to the books of the Bible and ismanifestedequally in Einstein’smaxim and through the centuries of Mediterraneanculturallegacy. Thisis the semanticsphere of literature’sgreatestworks, amongthem the Greek tragedies, the writings of William Shakespeare, FyodorDostoevsky, Joseph Conrad, Cyprian Norwid; broughtintosharp relief by Dietrich von Hildebrand in his Fundamental Moral Attitudes.

Kesaksian Iman dalam Dialog Interreligius dan Teologi Interkultural

The witness of faith is an important element in interreligious dialogue to nourish the existence of theology in intercultural contexts. But dialogue tends to be understood as merely sharing truth information and doctrines in various religions. Such model dialogue is actually not relevant in religious plurality. On the other hand, there are challenges to creating dialogue, including: arrogance, closed attitudes, and claims of truth absolutism. Such a situation does not foster theology in an intercultural context. Humility is the key to dialogue, and the witness of faith plays an important role in nourishing theology in intercultural contexts. In interreligious dialogue, the important witness of faith today is living and practicing the authentic teachings of every religion, such as living in peace, harmony of fraternity, building wisdom of love, and creating justice. This paper will explore the significance of faith witness-ing in interreligious dialogue and intercultural theology with literature research methods to offer implementative recommendations. Keywords: faith witness; dialogue; interreligious; intercultural; theology

Philosophy

Many introductory courses on ancient, or indeed modern, philosophy begin from the observation that the word ‘philosophy’ itself describes a ‘love of wisdom’. Christopher Moore's wide-ranging, original, and fascinating new book sets out to examine the value of that etymology. He argues persuasively that philosophos does not, in fact, originate as a label applied respectfully to pick out a ‘lover of wisdom’ for emulation. Rather, the term is appropriated and developed from its origins as a pejorative name applied to those perceived to be striving too hard and in the wrong way to achieve the status of sophos, a ‘sage-wannabe’ as Moore has it. As he is careful to emphasize, his history of the origins of philosophos and philosophia does not and need not coincide with the origin story of ‘philosophy’ as a certain kind of discipline involving a certain way of talking about specific questions. Nevertheless, by scrutinizing the origins of these terms and their application in the sixth and fifth centuries bce, Moore sets himself up to offer some further enlightening discussion of the fifth- and fourth-century development of the discipline of ‘philosophy’.

Philosophy of law as social-humanity discipline

It is reasonable to develop the philosophy of law as a single socio-humanitarian discipline, and there is no epistemological need to divide it into “philosophical philosophy of law” and “legal philosophy of law”. The interpenetration of philosophy and law is possible, because love of wisdom has a lawgenetical potential, and jurisprudence contains a socio-philosophical potential. For the first time, the proposed explication of philosophicallawgenetical structures serves as a theoretical defense against belittling the role of philosophy in the formation of law and in the performance of its functions. Legal progress is guided by the values of humanistic philosophy.

Philosophy and the Love of Wisdom

AbstractThis paper takes up some themes in Peter Jonkers’s essay, ‘Philosophy and Wisdom’, but discusses, more specifically, philosophy as ‘love of wisdom’. After a short summary of what is commonly understood by wisdom, why people value wisdom, and how one may acquire wisdom, I briefly note why the philosophy that we generally encounter today has seemed, to some, to be disconnected from wisdom and the love of wisdom. I argue that, if we are more attentive to the role of love in philosophy and to texts, frequently marginalized, that reflect a ‘sapiential philosophy’, philosophy can again be ‘love of wisdom’.

Wisdom Begins with Awe

Abstract In the present essay, wisdom is conceived as the basic knowledge that underpins all forms of humanising knowledge and the striving for justice. The idea of wisdom as indispensable to all human endeavours is one that can be found in the works of Plato and Cicero. In ancient writings, we also see that wisdom is traditionally opposed to hubris. Hence, following Gabriel Marcel, the quest for wisdom can be regarded as an antidote to practical anthropomorphism. Consequently, I argue that the quest for wisdom depends on an anti-hubris attitude, namely, piety or reverence. The fear of the gods, which is recommended by ancient poets and philosophers, is here considered as encouraging that piety and hence the love of wisdom. I distinguish between piety and traditionalism and show that the latter is hostile to awe and wisdom. I also briefly address the tension between traditions and philosophy and suggest that the dilemma can be resolved by critical alertness and by putting the insights of religious traditions on par with the wisdom of literature and poetry. The quest for wisdom, I argue, is fostered and hindered by particular cultural contexts. Ours today is more hostile to such quest.

Philosophy of law as social-humanity discipline

It is reasonable to develop the philosophy of law as a single socio-humanitarian discipline, and there is no epistemological need to divide it into “philosophical philosophy of law” and “legal philosophy of law”. The interpenetration of philosophy and law is possible, because love of wisdom has a lawgenetical potential, and jurisprudence contains a socio-philosophical potential. For the first time, the proposed explication of philosophical lawgenetical structures serves as a theoretical defense against belittling the role of philosophy in the formation of law and in the performance of its functions. Legal progress is guided by the values of humanistic philosophy.

Philosophy of law as social-humanity discipline

It is reasonable to develop the philosophy of law as a single socio-humanitarian discipline, and there is no epistemological need to divide it into "philosophical philosophy of law" and "legal philosophy of law". The interpenetration of philosophy and law is possible, because love of wisdom has a lawgenetical potential, and jurisprudence contains a socio-philosophical potential. For the first time, the proposed explication of philosophicallawgenetical structures serves as a theoretical defense against belittling the role of philosophy in the formation of law and in the performance of its functions. Legal progress is guided by the values of humanistic philosophy

DISENCHANTING THE THEOLOGY OF CHRISTIANITY: THINKING GOD OTHERWISE AND ENDING THE MAGIC OF GREEK WISDON

The research aims to reconstruct the expressive contribution of the philosophy of otherness to (re) thinking the status of Christian theology in Latin American lands, as well as the disenchantment of that kind of philosophy. First, it is about evoking the contribution of the wisdom of Love to think Christian theology otherwise in light of a broader background that re-establish the relationship between Judaism and Christianity. Secondly, we intend to explain the impact of the Levinasian approach on the problem of God and its developments in our continent from a theological point of view. Without denying that theology has a discursive character, it is a matter of retaking what the Lithuanian-Frenchman philosopher evokes about the service to the love of the wisdom of love. And by way of conclusion, it is intended to propose some brief notes about the urgency of a poststructuralist turn of Latin American theology in function of the centrality of ethics and their respective languages in the manner of a Canticle of the Canticles.

Philosophy of law as social-humanity discipline

It is reasonable to develop the philosophy of law as a single socio-humanitarian discipline, and there is no epistemological need to divide it into “philosophical philosophy of law” and “legal philosophy of law”. The interpenetration of philosophy and law is possible, because love of wisdom has a lawgenetical potential, and jurisprudence contains a socio-philosophical potential. For the first time, the proposed explication of philosophical lawgenetical structures serves as a theoretical defense against belittling the role of philosophy in the formation of law and in the performance of its functions. Legal progress is guided by the values of humanistic philosophy.

Мозаичная философия: контуры и новые контексты идентификации

The idea of mosaic philosophy is based on the idea of a holistic system of thought and action. This allows the "coffers" of the philosophical system to develop on the basis of their own beginnings. Philosophy, as a love of wisdom, aspires to some kind of "mosaic whole," which is not related to the fragmentation of the elements of the system, but to the harmonic whole into which many systems of philosophy are united. Although people 's thoughts live together, things and phenomena interact in a rigid way in space and time. A person who aspires to love wants to produce a much smaller number of concepts and schools, and thus to raise the question of a possible meeting with the creative-hurt. The very theme of choosing the basic principle of the philosophical system is certainly mosaic and existential. Mosaic philosophy makes it possible to combine the basic question of philosophy with a lot of other questions related to the social existence of man. The mosaic itself of the philosophical system of the opposition is on a categorical warehouse of thinking. However, the contours of mosaic philosophy are determined by its specific manifestations. The new contexts of the identification of mosaic philosophy are defined by the setting of the question of the study of the essential forces of man. This grows into a philosophy of wanting to make the existing world better.

Don-Juanism: Value Dispositions, Preferences, Manners

ABSTRACT Don Juanism is a type of consciousness, value system, and mode of behavior specific to amorous–erotic relationships. It reflects an overall image of Don Juan as presented in Molière’s famous comedy Dom Juan ou le Festin de Pierre and in many other works of art. This image is internally bifurcated and interpreted in various ways in cultural history. On the one hand, Don Juan is known as a gallant suitor, an affectionate philanderer, a virtuoso of pleasure, and a ladies’ man, thus justifying our perception of Don Juan in relation to the art of love. On the other hand, Don Juan is seen as a rake, a seducer, a destroyer of women’s hearts, and a disaster to husbands, in which case Don Juan symbolizes willfulness and profligacy. The two sides of the Don Juan image developed in two different symbolic contexts: the former in the amorous–erotic context and the latter in the moral–ethical context. The main feature of Don-Juanist’s amorous–erotic connotations is that they are actualized precisely in relation to courtly gallantry, a woman’s expectations of a knight, the romantic cavalier, the wonderful lover. Don Juanism does not, however, withstand scrutiny from the standpoint of philosophy and wisdom of love, where desire for integrity and perfection, generosity and devotion, are foregrounded in relationships. However, philosophy of love finds itself in a difficult situation when faced with Don Juanism: at least one of its sides is relevant to the understanding of love that is most popular among ordinary people, where love is a romantic–erotic experience that reflects sensual lust, and uniting in love is definitely understood in the sexual sense, as intercourse.

A Perception of Javanese Philosophy based on Serat Wedhatama toward Virgil's Symbol of Human Wisdom and Role in Dante Alighieri's Inferno

Virgil in Inferno is claimed to be a perfect example of human being concerning to his mastery of maturity and rationality viewed from the perspective of western philosophy as phrased in ‘Love of Wisdom’. As we know, the wisdom taught by western philosophy is the most important thing in someone who philosophies because western sees efforts as an absolute thing in human philosophizing process rather than its result or the truth itself. As believed by western, wisdom can be acquired by practicing and thinking which then the result is human with high intellectual and ethical attitude as depicted by Virgil in Inferno. On the contrary, a different concept stated by Javanese philosophy which truth is the absolute one whereas effort is only a means as stated by the phrase ‘Love of Perfection’. Relying on the belief in God, Javanese philosophy states that perfect human is person who understand the existence of God, the unity of man and God as termed by manunggaling kawula gusti. Human ethics and wisdom have only been destined along with the maturity of one’s age and spiritual attitude. Therefore, Javanese philosophy based on Serat Wedhatama used as the perspective of reading and interpretation to expand the exploration toward Virgil’s role and symbol, also structuralism which is used as a method of extracting pieces of evidence based to Virgil’s action and speech in relation with that two philosophical concept. Not merely to expand exploration, the use of that two philosophy concept is to compare those different values in discussing Virgil in Inferno.
 
 Keywords: Love of Wisdom, Love of Perfection, Wisdom, Ethics, Manunggaling Kawula Gusti, Compare.

Political Philosophy as Love of Wisdom

ABSTRACT The traditional view holds that political philosophy should aim at the truth. By contrast, Avner de Shalit argues that political philosophers should do something different. According to him, they should work in direct consultation with “the people” in order to think through their theories about political institutions. This article defends the traditional aim of truth-seeking and shows the mistakes in De Shalit’s alternative approach

The affectivity of good teaching: towards the transformative practice of possessing a ‘thinking heart’

The aim of the article is to develop a phenomenological and theological approach to the affectivity of good teaching to foster a transformative practice of student engagement and awareness of the life of the soul as much as the mind and the heart. Drawing on the Catholic Intellectual Tradition’s search for truth in the context of the theological virtues of faith, hope and love, the article sets out to articulate what it means to possess a thinking heart of education by way of engaging seven transcendental imperatives: be spontaneous, be imaginative, be hopeful, be faithful, be pastoral, be not afraid, and be vigilant. Together, these imperatives signify the transformative value of the search for truth evidencing a tradition of hopeful intelligence resonating with the affectivity of otherness, the turbulence and surprise of self-discovery, and a humble awareness of the wisdom of love at the service of love.