Wise Men Research Articles

A BRIEF REVIEW OF FOOT AS THE FUNCTIONAL UNIT OF HUMAN BODY.

Foot is the essential part of human body even though without foot we cannot stand. It is the most distal part of the limb which in humans is laced horizontally. During the initial phases of evolution man was quadripedal then he became bipedal. Homosapiens are wise men with bipedal and erect posture. So the upper limbs were free and lower limb are mainly for stability. Foot is a structure on which entire body weight is putting a pressure on particular weight bearing areas. In the present article foot has been elaborated from its functional perspective regarding its biomechanics.

Bharathiyar's Thoughts in the Prison Life

History says that Mahakavi Bharathiyar composed most of his works before his prison life. Each of his creations evokes different energies in our souls, because it is filled with philosophical thoughts that are necessary for all times. Bharathiyar migrated to Pudhuchery from Chennai on August 26th, 1908. He plans to return to Chennai after staying there for some time. At that time, wise men like Aurobindo, Va.Ve.Su. Iyer, and Bharathidhasan pointed out the extraordinary situation of the country and left without listening to it. On November 20, 1918, Bharathi reached Tamil Nadu again. He was arrested and imprisoned before reaching Cuddalore. Bharathiyar was imprisoned for 25 days as prisoner number 253. At that time, with the efforts of Sudeshamitharan Rangasamy Iyengar, C.P. Ramasamy Iyer, and Anni Besant Ammaiyar, he was released on the 14th of December. It can be said that those 25 days passed as if Bharathi was in prison, so his thoughts were not confined, and the works he created took shape in such a setting. It should be considered for a moment that he has spoken about ideas that have lasted for centuries while he lived for only '39' years. The purpose of this review article is to base this on the future youth society to take it and act as vigorous.

Bharathiyar's Patriotism and Ethnic Conflict Solutions

Caste has existed since ancient times till today. It can be understood that the origin of caste cruelty was the primary reason for the emergence of the race of ruler and slave on the basis of possession of the land. After that, there was discrimination between superiors and inferiors, and there was division among people in the name of caste and race. Both of them danced wildly, like uncontrollable demons. The land looks like a battlefield. People should live according to the guidance of these wise men so that conflicts and struggles disappear. Mahakavi Bharathi felt sorry for the religious and ethnic conflicts and differences that occurred in many parts of the world during his lifetime. All people should realize the greatness of mankind and live together as brothers and sisters. It was Bharathi's desire to see a peaceful country where people lived in harmony with freedom without conflict and with the resources provided by nature, their thoughts and wealth in the Indian society that was enslaved and divided.Mahakavi Subramania Bharathiyar was one of the many fighters who wanted to put an end to the abolition of caste. His creations are the earthquake that erupted in the mind that shattered caste and ethnicity. The purpose of this article is to show that through his poetry and articles, he pointed out the religious and ethnic struggles and showed the way to recover from them that was relevant to this era.

Review Essay: Am I Blue?: Black Music & White Male Self-Construction

Review Essay: <i>Am I Blue?: Black Music &amp; White Male Self-Construction</i>

God, the Absolute Wise Man, and the Study of Religion

God, the Absolute Wise Man, and the Study of Religion

Bio-Cultural Changes in the Contemporary Environment

Culture is based on tradition. Changes in life refer to changes that occur over time. One represents antiquity and the other is modern. What is culturally appropriate is that the glory of the old is not changed by the new. According to the evidence of "Saandror Senra Neri" (Principle of wise men) in Puranaanuru, culture is an expression of the individuality of a race. Humanity is a practise of the adage "where all places are ours; all are our relatives." The human race, which started life in harmony with nature, has today destroyed nature for its own selfish interests. An immoral way of life is the reason for the destruction of the human race in the future. So let's respect the warning that nature gives us today and protect virtue.

Changes in Brahmins' Social Life in the Contemporary Environment

Manu Dharma taught the occupations of castes based on the caste division of Brahmins. Tolkappiyam divided Brahmins based on occupation. It is not specified as a caste. Brahmins were regarded as wise men. Traditions like reciting the Vedas, cultivating pearls, etc., have existed since the Sangam period. Among them were priests who never knew the northern vernacular. Due to the importance given to northern priests, Tamil priests did not gain influence during the Pallava period. The influence of northern priests began to decline only after the emergence of the Tamil priest, Thirugnasambandar. An attempt to prioritise the Tamil priests during the Chola period is also seen in the Periyapuranam. Brahmins meant ascetics and later referred to Brahmins without ascendancy. Since then, Brahmins have been living without any major changes in their lives till today in terms of recitation of Vedas, following Vedic methods, clan discipline, self-control, self-renunciation, religious belief, character interests, etc. through tradition, environment, and family ties. They are giving advice to the rulers now as they used to do in those times, and they are helping them in administration without any manual labor. Since independence, the Brahmins who have been involved in various fields have made a great contribution to Tamil culture. Even today, they have been passing through many struggles against them in society and are quietly doing their work for society.

Parodia y política en el Fausto de Estanislao del Campo

Estanislao del Campo’s Fausto’ gives the Gauchesco genre a twist by using parody as the central technique of the poem. The parodied text, Gounod’s opera, is based on the long conversation between two gaucho friends in which one tells the other the story of a wise man who sells his soul to the devil. Laguna listens to El Pollo’s story and intervenes at times, making comments and criticizing. The paper discusses the means by which literary “gauchos” parody the mechanisms of Gauchesco literature. The article establishes that through laughter, the poem proposes an irreverent distortion of the given that is eminently political.

A Study on the Magnificence of Hospitality in Tamil Culture in Contemporary Literature

Hospitality is very important in Tamil culture. Such qualities are admirable in life ethics. And the virtues of Tamil life are amazing, special, and the best guide for our lives. And through literature, we can know the excellence of Tamil culture. It is to preserve the virtues of hospitality and develop humanity through friendship. It is the opinion of the wise men that such noble hospitality should be followed. Hospitality is one of the highest human qualities. The attribute of feasting is the attribute of hunger. Feeding is a solution for appetite. Hospitality is a sense of community to eliminate hunger and disease. "Omputhal" (treating with civility) means accepting and praising someone who is not familiar. Hospitality occupies a high place among the family virtues. Literature shows that such a trait excels in all people. Hospitality in general is based on human mental development.

P.HERC.1384: A BOOK OF CHRYSIPPUS’ON WAYS OF LIFE?

P.Herc.1384 preserves an ethical work focusing on the wise man's lifestyle. This work, which had formerly been attributed to the Epicurean Philodemus, has recently been proven to be Stoic instead, and has been assigned to either an early or a second-century BC Cynicising Stoic philosopher. This article, while confirming the Stoic authorship ofP.Herc.1384, shows that it can only belong to Chrysippus or one of his immediate successors and brings forward new evidence in favour of Chrysippus himself. In particular, several arguments allow us to advance an identification with book 1 of his lostPeri biōn.

Scribes as Sages and Prophets: Scribal Traditions in Biblical Wisdom Literature and in the Book of the Twelve ed. by Jutta Krispenz

Reviewed by: Scribes as Sages and Prophets: Scribal Traditions in Biblical Wisdom Literature and in the Book of the Twelve ed. by Jutta Krispenz Elena Di Pede jutta krispenz (ed.), Scribes as Sages and Prophets: Scribal Traditions in Biblical Wisdom Literature and in the Book of the Twelve (BZAW 496; Berlin: de Gruyter, 2021). Pp. viii + 300. $114.99. The articles in this volume focus on the intertextual relationships between the Book of the Twelve and the biblical wisdom literature. From a historical point of view the question is certainly important, although it is probably difficult to give a definitive answer. The book takes up the question of intertextual relationships by initiating a change of perspective in relation to earlier studies. In the past, this issue was explored in terms of the influence of one movement on the other, most often, moreover, in the sense of the influence of wisdom texts on prophetic texts without necessarily asking the opposite and complementary question of the influence of prophetic texts on wisdom texts. This collection, therefore, does not attempt to assess influence but "confluence" (see M. Sneed's article, p. 17: "places where the sapiential and prophetic traditions merge") between these two currents. The question of possible intertextual links between prophetism and wisdom is thus positively renewed. It may have a bearing on the understanding of the formation of the Hebrew Bible itself in the context of the scholarly circles and schools in which these traditions were transmitted. The volume opens with an introduction in which Krispenz lays the methodological [End Page 525] foundations of the whole. She thus seeks first to define whether there is a "school" of wisdom and a category of texts—biblical in particular—that can be defined as "wisdom." Indeed, she writes, "[O]ur perception of and our view on wisdom in the Hebrew Bible has changed dramatically. It has changed in such a way that all the traditional assumptions pertaining to this part of the Bible need to be scrutinized" (p. 5). The change of perspective also applies to prophecy, which is addressed in the second part of the introduction. Today, indeed, the prophetic books, including the Twelve, are considered literature, and the truth of these texts is no longer sought only in their oldest parts. Moreover, the extrabiblical information shows how complex and multifaceted the phenomenon of prophecy is. This double change of approach and perspective forces "a fresh look at the relationship between wisdom texts and prophetic texts" (p. 6). This requires an understanding of scribal activity and the role of tradition (oral and written) in the composition of the Bible. The overall perspective of the whole is to understand how the wisdom texts relate to prophetic thinking. In the background, a culture or a scribal perspective emerges that the twelve contributions that make up the volume seek to illustrate. Mark Sneed ("Inspired Sages: Massa' and the Confluence of Wisdom and Prophecy") examines the question of the "confluence" between prophetic and wisdom thinking from the term maśśāʾ in Proverbs (esp. chaps. 30 and 31) and its use in the prophetic books. Helmut Utzschneider ("Die Mündlichkeit der biblischen Schriftprophetie: Versuch einer Bestandsaufnahme") investigates the link between orality and writing in Joel 1 and 2. He shows that the prophetic texts can be understood as dramatic settings whose "naturally" oral form influenced the rhetoric and aesthetics of their written form. As the title of his contribution indicates ("Amos and Wisdom"), Rainer Kessler studies the parallels between Amos and the wisdom texts. These parallels indicate a very important social change in the eighth century, which provoked the harsh criticism of the prophets and the wise men against the powerful. Amos and Proverbs are interested in similar questions but do not provide the same answers. Krispenz ("Hosea – the Wise Prophet?") takes as her starting point the fact that the first of the Twelve is both "prophetic" (Hos 1:1) and "sapiential" (Hos 14:10). She then examines the typical markers of wisdom present in this prophetic book. Thomas Krüger ("Prophetie, Weisheit und religiöse Dichtung im Buch Habakuk") shows the variety of traditions that meet in Habakkuk. This confluence outlines a theodicy in line with the...

Rowing in the Breca Episode from a Narrative Perspective

Rowing in the Breca Episode from a Narrative Perspective

Biotechnology of banana (Musa spp.): multi-dimensional progress and prospect of in vitro-mediated system.

Banana (Musa spp.), commonly known as 'Adam fig' and 'Fruit of wise man', is a commercial herbaceous tropical fruit, which governs its antiquity from ancient periods in the Indian and African subcontinent. All parts of the plant, i.e. stem, leaf, root, inflorescence, peel, fruit, and flower, have significant medicinal and nutritional values. Owing to its multitude of uses, it is known as 'Kalpavriksha' (plant of virtues). To combat multi-faceted issues related to traditional propagation, in vitro-based regeneration-cum-genetic improvement approaches become the trend of the hour. The present review illustrates various physico-chemical factors that are responsible for successful in vitro regeneration and acclimatization, protoplast culture, anther and microspore culture, cryopreservation and synthetic seed production, genetic transformation, mutagenesis, and nanotechnological and omics approaches. The key intent of this article is to present an insight on in vitro biotechnological research advances in the past decade, to identify the research gaps, unexplored areas, and major shortcomings associated with banana biotechnology and to highlightthe potential approaches to mitigate them. Eventually, this review made salient conclusions and recommendations paving the way forward for the banana researchers to develop innovative ideas in order to enhance the propagationfrequency and toensure the genetic improvement of banana. KEY POINTS: •This review addresses biotechnological interventions in Banana (Musa spp.) for enhanced propagation and quality improvement. •Highlights factors influencing in vitro regeneration, conservation, and genetic transformation. •Provides novel ideas to harness the qualitative and quantitative genetic improvement.

Automating public announcement logic with relativized common knowledge as a fragment of HOL in LogiKEy

Abstract A shallow semantical embedding for public announcement logic (PAL) with relativized common knowledge is presented. This embedding enables the first-time automation of this logic with off-the-shelf theorem provers for classical higher-order logic. It is demonstrated (i) how meta-theoretical studies can be automated this way and (ii) how non-trivial reasoning in the target logic (PAL), required for instance to obtain a convincing encoding and automation of the wise men puzzle, can be realized. Key to the presented semantical embedding is that evaluation domains are modelled explicitly and treated as an additional parameter in the encodings of the constituents of the embedded target logic; in previous related works, e.g. on the embedding of normal modal logics, evaluation domains were implicitly shared between meta-logic and target logic. The work presented in this article constitutes an important addition to the pluralist LogiKEy knowledge engineering methodology, which enables experimentation with logics and their combinations, with general and domain knowledge, and with concrete use cases—all at the same time.

TakoTsubo Syndrome: First an Acute Coronary Vasculitis and Then Prolonged Myocarditis?

Since its initial description by Japanese investigators 30 years ago, TakoTsubo Syndrome (TTS) has variously been regarded as a form of acute coronary syndrome and also as a form of cardiomyopathy (or more accurately, a myocarditis). There is actually good evidence that TTS embodies both of these concepts, and the main purpose of this review is to present data that they occur sequentially. The initial phase of the disorder (over perhaps the first 48 hours post onset of symptoms) represents a form of vasculitis, with associated damage to the endothelial glycocalyx and associated permeabilization of blood vessels. This is followed by a more prolonged phase of myocardial inflammation and oedema, associated with inflammatory activation and energetic impairment within the entire myocardium. Although this phase subsides after several months, it may be followed by longstanding impairment of myocardial function, reflecting residual fibrosis. Understanding of this gradual transition in TTS pathogenesis from vasculature towards myocardium remains an important limitation of patient management, especially as many patients are still told that their hearts have "recovered" within 1-2 weeks. A number of important uncertainties remain. These include development of specific early and ongoing therapeutic strategies to be used to match the sequential pathogenesis of TTS. "And so these men of Indostan Disputed loud and long, Each in his own opinion Exceeding stiff and strong, Though each was partly in the right, And all were in the wrong!" From: Six wise men of Hindustan.

‘Hemos ido a redimir al redentor’: The Old ‘Paleto’ As Mentor in Miguel Delibes’ El disputado voto del Señor Cayo (1978)

El disputado voto del Señor Cayo (1978), a novel by Miguel Delibes, is constructed around a road trip, in which a candidate for a political party in the 1977 Spanish elections and two militants travel to a remote Castilian village in order to gain Mr Cayo’s vote. In this article I provide a reading of the candidate’s journey into ‘deep Spain’ as an example of the ‘Hero’s Journey’ monomyth, and focus on the character of the old ‘paleto’, a naturally ‘wise old man’ whom the politicians try to ‘redeem’, only to find that they are the ones to be redeemed.

La Figura del Sabio Como Modelo Integral de Conocimiento y Conducta en la Filosofía Antigua

Abstract From the significance of the sage in ancient philosophy and the emergence of the notion of wisdom in contemporary psychology, I propose to reevaluate the role of the wise man as integral model of knowledge and action in ancient philosophy. I claim that this model is rooted in the Greek tradition from archaic literature, but it is not a central element in the philosophy of the classical period (i.e., Plato and Aristotle) as it is in Hellenistic philosophy, particularly with the Stoics. The analysis includes an assessment of the conditions allowing a theory that offers the figure of the wise man as a guiding model of both knowledge and action. For this, I consider three relevant criteria: the wise man is human (even if similar to god), he proves to be integrally wise (without excluding theory from praxis) and his wisdom is useful (because of his advice or example).

Do Not Go Gentle Into That Good Night.

Do not go gentle into that good night,Old age should burn and rave at close of day;Rage, rage against the dying of the light. Though wise men at their end know dark is right,Because their works had forked no lightning theyDo not go gentle into that good night. Good men, the last wave by, crying how brightTheir frail deeds might have danced in a green bay,Rage, rage against the dying of the light. Wild men who caught and sang the sun in flight,And learn, too late, they grieved it on its way,Do not go gentle into that good night. Grave men, near death, who see with blinding sightBlind eyes could blaze like meteors and be gay,Rage, rage against the dying of the light. And you, my father, there on the sad height,Curse, bless, me now with your fierce tears, I pray.Do not go gentle into that good night.Rage, rage against the dying of the light. Dylan ThomasThe Poems of Dylan Thomas, New Directions Publishing 1971. This poem is in the public domain.

Armeno-Aethiopica in the Middle Ages: Geography, Tales of Christianization, Calendars, and Anti-Dyophysite Polemics in the First Millennium

Research for this article had the purpose of exploring medieval Armenian–Ethiopian connections. The investigations revealed three main contexts where Ethiopia and Ethiopians feature in the Armenian sources of the first millennium, without necessarily implying real-life encounters. Firstly, the earliest Armenian texts locate Ethiopia and discuss the genealogy of its people in line with the biblical account of the Diamerismos, as well as notions based on Eusebius of Caesarea’s Chronicle translated into Armenian from Syriac in the fifth century. Each author, then, interpreted this information according to his narrative needs or the purpose of a given composition. The discussion of these sources reveals the circulation of classical and Hellenistic notions on Ethiopia and the Ethiopians in Armenian, too, such as the confusion between Ethiopia, Arabia, and India, as well as anthropological or spiritual features attributed to Ethiopians already by classical authors. Secondly, the article analyses a series of calendrical treatises, starting with one authored by the seventh-century polymath Anania Širakac‘i, that passed on a short tale about a sixth-century gathering of scholars in Alexandria in order to determine the date of the Easter and establish tables for its calculation in the future. An Ethiopian wise man Abdiē was part of this international endeavour too, according to this tradition, and his presence marked Ethiopia as part of the eastern Mediterranean learned world, with its own cultural traditions. Armenian language hemerologia also preserved month names in Gǝʿǝz, reproduced in the Appendix. Thirdly, the article draws attention to a completely new way of viewing Ethiopia in ninth- to eleventh-century Armenian anti-dyophysite (antiByzantine) treatises where the Armenian Church and its doctrines or ritual practices were imagined as part of a vast, non-dyophysite orthodox world that included the Ethiopian Church. Intriguingly, this argumentative technique, formulated in terms that one may callanti-colonial ante litteram, may be traced among Coptic and Syriac polemicists as well, a subject of research that would benefit from further analysis.

Aton and the Sacred Bird

Aton and the Sacred Bird Kama Sywor Kamanda (bio) Translated by Nancy Naomi Carlson (bio) and Catherine Maigret Kellogg (bio) Under the early morning breeze, the palm trees were swaying in the azure. The green of the foliage blended with the colors of a sunken, strange, and silent sky. At daybreak, Aton, a young peddler, set forth, despite the impending storm. The wind was cold, and he shivered with each step. His parents were poor and beat him constantly because he wasn't bringing in any money. That's why, at a very young age, he'd started going door to door selling knickknacks in order to contribute in his own way to the meager family income. One day, he was startled by an odd character crossing his path: a wizard, clad in leopard skins, who danced, sang, and chanted mysterious incantations in the pouring rain. This man coveted the sacred bird—keeper of time and protector of day and night. Aton dreamed of possessing the same powers. By making the darkness more fearful, he thought, I would push back the boundaries of night. The strange fellow called out to the passerby and said, "Catch me the bird that swallows the moon at night and gives birth to the sun at dawn and in exchange I will give you gold." Surprised, young Aton collected his thoughts. He remained puzzled for a long while. After weighing the pros and cons of the offer, he asked, "Why don't you go search for it yourself?" "Gaining access to the great mysteries is only reserved for virgins. And this is no longer the case for me, my young friend! You, on the other hand, are honest, audacious, and still innocent." "I agree to helping you out." He was about to go when he turned around, and, after a long pause, asked, suddenly suspicious, "Are you sure there's no danger?" He then insisted, "What exactly will the bird bring you?" [End Page 25] The wizard didn't reply right away. He needed a clever trick to convince the impertinent young man. He had to come up with something to sweeten the pot. But he could think of nothing. Suddenly, he burst out, "Bring back what I want, and you will be rewarded. My only satisfaction will be to own such a unique possession." The young man was very persistent, astute, and strong. He thought it over. Nothing scared him. He was less naive than the wizard might have thought and replied with authority, "I don't believe in your good faith. No one would be so generous as to offer such riches for an animal that doesn't yield anything in return. He surely is worth more than that." Then Aton suspiciously eyed the wizard and understood he was deceitful and up to no good. The cunning old man turned around. He scrutinized the impudent youth, anger and hatred easily read in the wizard's eyes. Nobody had ever been able to stand up to him. Aton hesitated. He was worried but also tempted to take a chance. He suspected a ruse on the part of his interlocutor, a trap whose game plan he would have loved to understand. Nevertheless, he accepted. The sky was filling with dark clouds, and the young man, not confident in the outcome, wandered in search of the miraculous bird. His heart throbbed in cadence with frightening visions. Filled with doubt and uncertainty, he walked along, scaling mountain slopes and hills. He went down into valleys and chasms and crossed the wild grass. Henceforth, he no longer knew borders. He was there, from sunrise to sunset, as the seasons appeared and evaporated. After a few days, he saw an old man who was contemplating the stars while reading a papyrus. He came closer and questioned him. "Sir," he said, "I would like to know the exact place where I can find the bird that gives us the day and brings the night." The astronomer looked at him in astonishment. "It all depends on the stars, my child," he replied. "I would like to catch it," the young man said. The wise man looked at him with eyes wide...