The Reality of Wisdom Proverbs 8:1-4, 22-31
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The Relationship Between Spirituality and Wisdom
DISSERTATION PROTECTIVE FACTORS AGAINST ALCOHOL ABUSE IN COLLEGE STUDENTS: SPIRITUALITY, WISDOM, AND SELF-TRANSCENDENCE Submitted by Sydney E. Felker Department of Psychology In partial fulfillment of the requirements For the degree of Doctor of Philosophy Colorado State University Fort Collins, Colorado Fall 2011 Doctoral Committee: Advisor: Kathryn M. Rickard Co-Advisor: Richard M. Suinn Lisa Miller Thao Le Copyright by Sydney E. Felker 2011 All Rights Reserved ABSTRACT PROTECTIVE FACTORS AGAINST ALCOHOL ABUSE IN COLLEGE STUDENTS: SPIRITUALITY, WISDOM, AND SELF-TRANSCENDENCE Past research consistently suggests that spirituality is a protective factor against substance abuse in adolescents and adults. Many other personality and environmental factors have been shown to predict alcohol abuse and alcohol-related problems, yet much of the variance in alcohol abuse remains unexplained. Alcohol misuse continues to plague college campuses in the United States and recent attempts to reduce problematic drinking have fallen short. In an effort to further understand the factors contributing to students’ alcohol abuse, this study examines how spirituality, wisdom, and self- transcendence impact the drinking behaviors of college students. Two groups of students were studied: 1. students who were mandated for psychoeducational and clinical intervention as a result of violating the university alcohol policy; 2. a comparison group of students from the general undergraduate population who had never been sanctioned for alcohol misuse on campus. Alcohol use behaviors were assessed through calculating students’ reported typical blood alcohol level and alcohol-related problems. Results showed that wisdom is significantly and negatively related to blood alcohol level and alcohol-related problems for the mandated group but not the comparison group. -
The Conventional Wisdom of Globalisation Is, by Now, Well-Known
University of Warwick institutional repository This paper is made available online in accordance with publisher policies. Please scroll down to view the document itself. Please refer to the repository record for this item and our policy information available from the repository home page for further information. To see the final version of this paper please visit the publisher’s website. Access to the published version may require a subscription. Author(s): Watson, Matthew Article Title: International Capital Mobility in an Era of Globalisation: Adding a Political Dimension to the 'Feldstein–Horioka Puzzle' Year of publication: 2002 Link to published version: http://dx.doi.org/10.1111/1467-9256.00139 Publisher statement: The definitive version is available at www.blackwell-synergy.com “International Capital Mobility in an Era of Globalisation: Adding a Political Dimension to the ‘Feldstein-Horioka Puzzle’” Matthew Watson1 Published in Politics, 21 (2), 2001, 82-93. Description Matthew Watson reviews the literature on international capital mobility to conclude that ideas about global capital market integration have an independent causal impact on political outcomes which extends beyond that which can be attributed to the extent of their actual integration. Abstract The debate about the scope of feasible policy-making in an era of globalisation continues to be set within the context of an assumption that national capital markets are now perfectly integrated at the international level. However, the empirical evidence on international capital -
Solomon Reflects on the Meaning of Life
SESSION 11 Solomon Reflects on the Meaning of Life SESSION SUMMARY In this session, we are going to align ourselves with Solomon and ask some of the same questions he asked. As we pose these questions together, we should look for their resolution in the person and work of Jesus Christ. Knowing that God exists, we can experience a life of meaning, justice, and purpose. We also call others to seek answers to their questions by looking to Christ. SCRIPTURE Ecclesiastes 1:1-11; 3:16–4:3; 12:9-14 106 Leader Guide / Session 11 THE POINT Because God exists, life has meaning and purpose. INTRO/STARTER 5-10 MINUTES Option 1 What do you think of when you hear the word vanity? The term vanity can refer to breath, emptiness, something temporary, or meaninglessness. Throughout the Book of Ecclesiastes, Solomon used a from of this word at least 24 times. Solomon used this phrasing to demonstrate the meaninglessness of living life apart from God. The term vanity of vanities is a superlative, emphasizing the emptiness of a Godless life. Without God, life is empty, holds no real meaning, and provides no lasting significance. He showed that only God can add real meaning to life. • Does life seem meaningless to you? Why or why not? Believers do not have to go through life wondering if they have purpose or meaning. God brings purpose and meaning to life. Sometimes that feeling of hopelessness still seeps in. But a vibrant relationship with the Lord enables people to view their lives in a more positive way. -
De Re and De Dicto: Against the Conventional Wisdom1
Philosophical Perspectives, 16, Language and Mind, 2002 DE RE AND DE DICTO: AGAINST THE CONVENTIONAL WISDOM1 Kenneth A. Taylor Stanford University 1. Preliminaries Conventional wisdom has it that there is a class of attitude ascriptions such that in making an ascription of that sort, the ascriber undertakes a com- mitment to specify the contents of the ascribee’s head in what might be called a notionally sensitive, ascribee-centered way. In making such an ascription, the ascriber is supposed to undertake a commitment to specify the modes of presentation, concepts or notions under which the ascribee cognizes the ob- jects (and properties) that her beliefs are about. Consequently, it is widely sup- posed that an ascription of the relevant sort will be true just in case it specifies either directly or indirectly both what the ascribee believes and how she be- lieves it. The class of “notionally sensitive” ascriptions has been variously char- acterized. Quine (1956) calls the class I have in mind the class of notional ascriptions and distinguishes it from the class of relational ascriptions. Others call the relevant class the class of de dicto ascriptions and distinguish it from the class of de re ascriptions. More recently, it has been called the class of notionally loaded ascriptions (Crimmins 1992, 1995). So understood, the class can be contrasted with the class of notionally neutral ascriptions. Just as the class of notional/de dicto/notionally loaded ascriptions is supposed to put at semantic issue the ascribee’s notions/conceptions/modes of presentation, so ascriptions in the relational/de re/notionally neutral class are supposed not to do so. -
Jesus: Teacher of Alternative Wisdom”
First Congregational United Church of Christ – Eugene, Oregon WHO WAS THAT GUY? A Youth/Adult Study Based on the Book “Meeting Jesus Again for the First Time” by Marcus J. Borg 6 “Jesus: Teacher of Alternative Wisdom” The strongest consensus among Jesus scholars today is that Jesus was a teacher of wisdom. There is virtually no disagreement on this point. Basically, wisdom is about how to live one’s life in accord with reality. Central to it is the notion of a way or a path, indeed of two ways or paths: the wise way and the foolish way. Teachers of wisdom speak of these two ways , commending the one and warning of the consequences of following the other. There are also two types of wisdom and two types of teachers. The most common type of wisdom is conventional wisdom; its teachers are conventional sages. This is the mainstream wisdom of a culture, it’s “what everybody knows,” a culture’s understandings about what is real and how to live. The second type is a subversive and alternative wisdom. This wisdom questions and undermines conventional wisdom and speaks of another way, another path. Its teachers are subversive sages. Lao-tzu spoke of following a “way” that led away from conventional perceptions and values toward living in accord with “the Tao” itself. At the center of the Buddha’s teaching is the image of a way, “the eightfold path,” leading from the world of convention and its “grasping” to enlightenment and compassion. The wisdom of the subversive sage is the wisdom of “the road less traveled.” And so it was with Jesus: his wisdom spoke of “the narrow way” which led to life, and subverted the “broad way” followed by the many, which led to destruction. -
The Spread of True and False News Online
MIT INITIATIVE ON THE DIGITAL ECONOMY RESEARCH BRIEF THE SPREAD OF TRUE AND FALSE NEWS ONLINE By Soroush Vosoughi, Deb Roy, and Sinan Aral FALSE NEWS IS BIG NEWS. RESEARCH HIGHLIGHTS Barely a day goes by without a new development about the veracity of social media, foreign We investigated the differential diffusion of all the meddling in U.S. elections, or questionable science. verified, true and false news stories distributed on Twitter from 2006 to 2017. The data comprise Adding to the confusion is speculation about what’s approximately 126,000 cascades of news stories behind such developments—is the motivation spreading on Twitter, tweeted by about 3 million deliberate and political, or is it a case of uninformed misinformation? And who is spreading the word people over 4.5 million times. online—rogue AI bots or agitated humans? We classified news as true or false using information These were among the questions we sought to from six independent fact-checking address in the largest-ever longitudinal study of organizations that exhibited 95% -98% agreement on the spread of false news online. Until now, few the classifications. large-scale empirical investigations existed on the diffusion of misinformation or its social origins. Falsehood diffused significantly farther, faster, deeper, Studies about the spread of misinformation were and more broadly than the truth in all limited to analyses of small, ad hoc samples. categories. The effects were most pronounced for But these ad hoc studies ignore two of the most false political news than for news about important scientific questions: How do truth and falsity diffuse differently, and what factors related terrorism, natural disasters, science, urban legends, or to human judgment explain these differences? financial information. -
Practical Wisdom
© Michael Lacewing Practical wisdom The syllabus defines practical wisdom as ‘the capacity to make informed, rational judgements without recourse to a formal decision procedure’. Many deontological theories argue that there is no formal decision procedure, and in fact even Kant, who has a formal decision procedure, argues that applying the Categorical Imperative correctly involves ‘judgment’, which cannot be formalized. However, the idea of practical wisdom is today most strongly associated with Aristotle, so we shall focus our discussion on his view of how to make moral decisions. Practical wisdom (Greek phronesis; sometimes translated ‘prudence’), says Aristotle, is ‘a true and reasoned state of capacity to act with regard to the things that are good or bad for man’ Nicomachean Ethics VI.5). So while practical wisdom involves knowledge of what is good or bad, it is not merely theoretical knowledge, but a capacity to act on such knowledge as well. This capacity requires 1. a general conception of what is good or bad, which Aristotle relates to the conditions for human flourishing; 2. the ability to perceive, in light of that general conception, what is required in terms of feeling, choice, and action in a particular situation; 3. the ability to deliberate well; and 4. the ability to act on that deliberation. Aristotle’s theory makes practical wisdom very demanding. The type of insight into the good that is needed and the relation between practical wisdom and virtues of character are both complex. Practical wisdom cannot be taught, but requires experience of life and virtue. Only the person who is good knows what is good, according to Aristotle. -
WISDOM (Tlwma) and Pffllosophy (FALSAFA)
WISDOM (tLWMA) AND PfflLOSOPHY (FALSAFA) IN ISLAMIC THOUGHT (as a framework for inquiry) By: Mehmet ONAL This thcsis is submitted ror the Doctor of Philosophy at the University of Wales - Lampeter 1998 b"9tr In this study the following two hypothesisare researched: 1. "WisdotW' is the fundamental aspect of Islamic thought on which Islamic civilisation was established through Islamic law (,Sharfa), theology (Ldi-M), philosophy (falsafq) and mysticism (Surism). 2. "Due to the first hypothesis Islamic philosophy is not only a commentary on the Greek philosophy or a new form of Ncoplatonism but a native Islamic wisdom understandingon the form of theoretical study". The present thesis consists of ten chaptersdealing with the concept of practical wisdom (Pikmq) and theoretical wisdom (philosophy or falsafa). At the end there arc a gcncral conclusion,glossary and bibliography. In the introduction (Chapter One) the definition of wisdom and philosophy is establishedas a conceptualground for the above two hypothesis. In the following chapter (Chapter Two) I focused on the historical background of these two concepts by giving a brief history of ancient wisdom and Greek philosophy as sourcesof Islamic thought. In the following two chapters (Chapter Three and Four) I tried to bring out a possibledefinition of Islamic wisdom in the Qur'5n and Sunna on which Islamic jurisprudence (fiqh), theology (A-alim), philosophy (falsafq) and mysticism (Sufism) consistedof. As a result of the above conceptual approaching,I tried to reach a new definition for wisdom (PiLma) as a method that helps in the establishmentof a new Islamic way of life and civilisation for our life. -
Challenging Conventional Wisdom 2 3
1 Irene Padavic, Robin J. Ely & Erin Reid The Work -Family Narrative as a Social Defense Research Symposium GENDER & WORK CHALLENGING CONVENTIONAL WISDOM 2 3 WORK /FAMILY GENDER WORK & ©2013 President & Fellows of Harvard College 4 WORK/FAMILY 5 WORK/FAMILY THE WORK-FAMILY NARRATIVE and provided feedback. Upon observing these disconnects, we proceeded deductively by taking a psychodynamic systems-perspective on our data to further develop the analysis. Our study had AS A SOCIAL DEFENSE been instigated at the request of firm leaders, who sought professional advice about how to stem women’s high rates of turnover in the associate ranks and increase their promotion rates to part- ner. We agreed to consult to the firm on these issues, and the firm gave us permission to collect data for research purposes. Although virtually all participants pointed to work-family conflict as the reason women quit or failed to make partner, our analysis showed women felt no greater distress than men over long work hours and work-family conflict. Both sexes were equally (and Irene Padavic Florida State University highly) dissatisfied on these dimensions, revealing a disconnect between the facts and the firm’s Harvard Business School Robin J. Ely problem-definition. The second disconnect was the fact that a key “presenting problem,” to Erin Reid Boston University use psychological language, was the differential turnover rate, when in fact, there was no differ- ence: company records indicate that women and men had quit at the same rate for at least the preceding three years. The third and final disconnect was firm leaders’ negative reaction to the A widely-accepted explanation for women’s stalled advancement into senior professional posi- analyses and proposed interventions. -
What Is Philosophy.Pdf
I N T R O D U C T I O N What Is Philosophy? CHAPTER 1 The Task of Philosophy CHAPTER OBJECTIVES Reflection—thinking things over—. [is] the beginning of philosophy.1 In this chapter we will address the following questions: N What Does “Philosophy” Mean? N Why Do We Need Philosophy? N What Are the Traditional Branches of Philosophy? N Is There a Basic Method of Philo- sophical Thinking? N How May Philosophy Be Used? N Is Philosophy of Education Useful? N What Is Happening in Philosophy Today? The Meanings Each of us has a philos- “having” and “doing”—cannot be treated en- ophy, even though we tirely independent of each other, for if we did of Philosophy may not be aware of not have a philosophy in the formal, personal it. We all have some sense, then we could not do a philosophy in the ideas concerning physical objects, our fellow critical, reflective sense. persons, the meaning of life, death, God, right Having a philosophy, however, is not suffi- and wrong, beauty and ugliness, and the like. Of cient for doing philosophy. A genuine philo- course, these ideas are acquired in a variety sophical attitude is searching and critical; it is of ways, and they may be vague and confused. open-minded and tolerant—willing to look at all We are continuously engaged, especially during sides of an issue without prejudice. To philoso- the early years of our lives, in acquiring views phize is not merely to read and know philoso- and attitudes from our family, from friends, and phy; there are skills of argumentation to be mas- from various other individuals and groups. -
An Introduction to Philosophy
An Introduction to Philosophy W. Russ Payne Bellevue College Copyright (cc by nc 4.0) 2015 W. Russ Payne Permission is granted to copy, distribute and/or modify this document with attribution under the terms of Creative Commons: Attribution Noncommercial 4.0 International or any later version of this license. A copy of the license is found at http://creativecommons.org/licenses/by-nc/4.0/ 1 Contents Introduction ………………………………………………. 3 Chapter 1: What Philosophy Is ………………………….. 5 Chapter 2: How to do Philosophy ………………….……. 11 Chapter 3: Ancient Philosophy ………………….………. 23 Chapter 4: Rationalism ………….………………….……. 38 Chapter 5: Empiricism …………………………………… 50 Chapter 6: Philosophy of Science ………………….…..… 58 Chapter 7: Philosophy of Mind …………………….……. 72 Chapter 8: Love and Happiness …………………….……. 79 Chapter 9: Meta Ethics …………………………………… 94 Chapter 10: Right Action ……………………...…………. 108 Chapter 11: Social Justice …………………………...…… 120 2 Introduction The goal of this text is to present philosophy to newcomers as a living discipline with historical roots. While a few early chapters are historically organized, my goal in the historical chapters is to trace a developmental progression of thought that introduces basic philosophical methods and frames issues that remain relevant today. Later chapters are topically organized. These include philosophy of science and philosophy of mind, areas where philosophy has shown dramatic recent progress. This text concludes with four chapters on ethics, broadly construed. I cover traditional theories of right action in the third of these. Students are first invited first to think about what is good for themselves and their relationships in a chapter of love and happiness. Next a few meta-ethical issues are considered; namely, whether they are moral truths and if so what makes them so. -
Wisdom, Chapter 1 of the Science of Virtue: Why Positive Psychology
Digital Commons @ George Fox University Faculty Publications - Grad School of Clinical Graduate School of Clinical Psychology Psychology 2017 Wisdom, Chapter 1 of The cS ience of Virtue: Why Positive Psychology Matters to the Church Mark R. McMinn George Fox University, [email protected] Follow this and additional works at: http://digitalcommons.georgefox.edu/gscp_fac Part of the Christianity Commons, and the Psychology Commons Recommended Citation McMinn, Mark R., "Wisdom, Chapter 1 of The cS ience of Virtue: Why Positive Psychology Matters to the Church" (2017). Faculty Publications - Grad School of Clinical Psychology. 265. http://digitalcommons.georgefox.edu/gscp_fac/265 This Article is brought to you for free and open access by the Graduate School of Clinical Psychology at Digital Commons @ George Fox University. It has been accepted for inclusion in Faculty Publications - Grad School of Clinical Psychology by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. 1 Wisdom The day before I started this chapter I played flag football with some of my doctoral students. Though I am thirty years their senior, I tried my best to keep up for three hours of great fun. Today my sore muscles scream any time I try to move. My wife, Lisa, would say they are reprimanding me for my foolishness. Typing on the keyboard is about the only motion that doesn’t hurt. It seems both fitting and paradoxical to begin writing about wisdom the morning after punishing my body in the name of a good time. Hopefully I haven’t just destroyed any credibility I have on the topic.