A Wise Person Proportions Their Beliefs with Humor

2021 ◽  
Vol 2 (1) ◽  
pp. 139-144
Author(s):  
Chris Kramer
Keyword(s):  
Wise Person

scholarly journals Próba kognitywnego ujęcia mądrości (na materiale przysłów polskich i litewskich)

Adeptus ◽  
2015 ◽  
pp. 53-63
Author(s):  
Monika Bogdzevič
Keyword(s):  
Everyday Life ◽  
Interpersonal Relations ◽  
Cultural Images ◽  
Wise Person ◽  
The World ◽  
Cultural Communities ◽  
The Way

The concept of wisdom in Polish and Lithuanian paremiologyIn this paper, an attempt has been made to present the semantic and axiological substance of wisdom hidden in the consciousnesses of two different, namely Polish and Lithuanian, linguistic-cultural communities. The analysis belongs to a branch of linguistics, interpreting language in terms of concepts, viewing it as a source of knowledge about people themselves, different communities, their mentality, ways of perception and interpretations of the way the world is. As a model to present the most thorough understanding of wisdom, the method of cognitive definition proposed by Jerzy Bartmiński is applied. Linguistic-cultural images of wise [person], understood as the concretizations of wisdom have to reveal him/her in opposition to stupid. The cognitive picture of wise is for the most part based on the analysis of features of character and appearance, portrayed behavior, interpersonal relations and the way others have as a perception of wise. Many cognitive parameters of wisdom are revealed while exploring the interactions between people and that of nature (plants, animals) which surrounds them and investigating deeper interpersonal relations with other people. The material for research was taken from Polish and Lithuanian proverbs. The latter occur as a result of world perception, everyday life observation, confrontations with its phenomenon. The proverbs are taken from compendiums of Polish and Lithuanian proverbs: Nowa księga przysłów i wyrażeń przysłowiowych (The New Book of Proverbs and Proverbial Phrases) by Julian Krzyżanowski and Lietuvių patarlės (Lithuanian Proverbs), Patarlių paralelės (Parallels of Proverbs) by Kazys Grigas. Given as cognitive definitions the cultural visions of wise, despite all the emphasized differences, enable us to perceive many evaluations of wise similar or even common to Polish and Lithuanian cultures. Próba kognitywnego ujęcia mądrości (na materiale przysłów polskich i litewskich)Zamierzeniem artykułu jest próba przedstawienia semantycznej i aksjologicznej treści pojęcia mądrości tkwiącej w świadomości dwóch odrębnych wspólnot językowo-kulturowych – polskiej i litewskiej. Przeprowadzona analiza mieści się w nurcie badań językoznawczych, traktujących język jako źródło wiedzy o człowieku, jego mentalności i systemie wartości, sposobie postrzegania i interpretacji świata. Narzędziem opisu jest zaproponowana przez Jerzego Bartmińskiego metoda definicji kognitywnej. Językowo-kulturowe obrazy człowieka mądrego, stanowiąceukonkretnioną wizję abstrakcyjnego pojęcia mądrości, przedstawiają go w opozycji do człowieka głupiego. Obraz człowieka mądrego obejmuje cechy jego charakteru oraz wyglądu, mechanizmów zachowań, charakterystycznych miejsc przebywania oraz uwidacznia związek z zajmowaną przez niego pozycją społeczną. Wiele parametrów kognitywnych mądrości ujawnia się w trakcie analizy różnorodnych relacji człowieka z otaczającą go przyrodą (roślinami, zwierzętami) oraz wynika z bardziej skomplikowanych układów – ze stosunków z innymi ludźmi. Materiał analityczny stanowiły paremia polskie i litewskie, traktowane jako rezultat poznawania świata, obserwacji życia codziennego, zderzenia z różnymi jego zjawiskami. W badaniach wykorzystane zostały kompendia przysłów polskich i litewskich: Nowa księga przysłów i wyrażeń przysłowiowych pod red. Juliana Krzyżanowskiego oraz Lietuvių patarlės (Przysłowia litewskie), Patarlių paralelės (Paralele przysłów) pod red. Kazysa Grigasa. Ujęte w strukturę definicji kognitywnych kulturowe wizje człowieka mądrego, mimo istniejących różnic, pozwalają wyodrębnić sporo wartościowań podobnych albo nawet wspólnych, charakterystycznych dla kultur polskiej i litewskiej.

HEALTH-CARE-DELIVERY-CENTER-JUNGLE

PEDIATRICS ◽  
1977 ◽  
Vol 60 (2) ◽  
pp. 234-234
Author(s):  
William B. Bean ◽  
R. J. H.
Keyword(s):  
Health Care ◽  
Medical School ◽  
Health Care Delivery ◽  
Care Delivery ◽  
Technical Colleges ◽  
Medical Science ◽  
Medical Schools ◽  
Land Grant ◽  
Wise Person ◽  
Modern Health Care

If only some wise person or group had established land grant medical schools as well as technical colleges, the gravitational tug of medical science into laboratories would have been balanced by the daily correctives which the practical art of caring for the ill and ailing brings. This might have avoided the dissociation and fragmentation which seem to follow so regularly when a medical school-hospital collaboration is transmogrified into a teeming unzoned megalopolis-the modern health-care-delivery-center-jungle.

5. Ethics

2018 ◽  
pp. 65-76
Author(s):  
Brad Inwood
Keyword(s):  
Human Nature ◽  
Good Life ◽  
Self Control ◽  
The Good Life ◽  
Human Being ◽  
Human Beings ◽  
Wise Person ◽  
The Family

Ethics is the part of the Stoics’ legacy that is most prominent and influential today. Their theory of the good life for human beings falls into the family of theories associated with Socrates and his followers. This tradition includes Plato and most Platonists, Xenophon, the Cynics, Aristotle, and later Aristotelians, all of whom share the view that virtue, the excellence of a human being, is the highest value and is its own reward. ‘Ethics’ discusses the Stoics’ views on human nature and rationality; the four basic virtues: justice, courage, wisdom, and moderation or self-control; and the doctrine that the fully rational and wise person will be free of passions.

The Annicerean Cyrenaics on Friendship and Habitual Good Will

Phronesis ◽  
2017 ◽  
Vol 62 (3) ◽  
pp. 305-318 ◽  
Author(s):  
Tim O’Keefe
Keyword(s):  
Well Being ◽  
Wise Person ◽  
Good Will ◽  
Psychological Hedonism

Unlike mainstream Cyrenaics, the Annicereans deny that friendship is chosen only because of its usefulness: the wise person cares for her friend and endures pains for him because of her goodwill and love. Nonetheless, the Annicereans maintain that your own pleasure is the telos and that a friend’s happiness is not intrinsically choiceworthy. I argue that this is to be explained by evidence for an Annicerean doctrine of ‘non-hedonic habits’, which allows them to abandon psychological hedonism while still maintaining hedonism regarding well-being.

scholarly journals Naluri Pendidikan Karakter Meneladani Kisah Al-Hakim

2020 ◽  
Vol 3 (2) ◽  
pp. 205-230
Author(s):  
Santi Fauziah
Keyword(s):  
Character Education ◽  
Role Model ◽  
Self Awareness ◽  
Human Being ◽  
Human Beings ◽  
Literature Study ◽  
Moral Choice ◽  
Wise Person ◽  
Moral Decisions ◽  
Real Action

In life, the main goal of a human being is to become a complete human being, who can be self-sufficient and socialize well. Have self-awareness to live a better and peaceful life. It is through education that humans are trained and accustomed to achieve complete goals. Character education is not a process of memorizing exam question material or techniques for answering exam questions. But character education is an habituation. The habit of doing good, habituation of respecting others, habituation of being honest, habituation not to be lazy, habituation of respecting time, and so on. All of that must be trained seriously and proportionately in order to achieve the ideal form and strength. Character education is a very important stepstrategic in rebuilding the national identity and mobilizing the formation of a new Indonesian society. The approach in this research is literature study. As we all know Luqman Al Hakim is a wise person who is a role model for many human beings including writers. This time, a literature study on how the character education instincts of al-judge will be discussed by the author. How is the series of moral decisions (Moral Choice) which are followed up with real action by Al Hakim, in full will be explained by the author in the following discussion

scholarly journals LINGUISTIC EXPRESSION WITH REFERRENCE TO SEMIOTIC IN ULOS OF WEDDING CEREMONY OF BATAK TOBA

LINGUISTICA ◽  
2018 ◽  
Vol 7 (3) ◽  
Author(s):  
Hendro Doglas Simamora
Keyword(s):  
Data Analysis ◽  
Qualitative Method ◽  
Qualitative Data ◽  
Good Life ◽  
Tape Recorder ◽  
Linguistic Expression ◽  
Qualitative Data Analysis ◽  
Wise Person ◽  
The People ◽  
Wedding Ceremony

This study was deal with linguistic expression, in semiotics of ulos in wedding ceremony of bataktoba. This research used qualitative method which concerned with developing explanations of experience or on data. The source of the data was taken from the ulosin wedding ceremony of batak toba, and relevant with the transcript of interviewing by three informants with some criterias, that is the most dominant population in three different surename in Tarutung, at the age of 45 to 55 years old and have the recognition from each surename. The instruments that is used in this study was tape recorder, camera, and also the book which relevant to the data. In technique of analyzing data, descriptive qualitative data analysis stage is identifying the ornament, reducing the ornament which are not relevant, classifying, interpreting, analyzing and concluding the findings. There are three kinds of ulos used in wedding ceremony of BatakToba, they are ulosragidup, ulosragihotang, and ulossadum. Each ulos have topisokkar which explain that everything in this world have the limit and the color depend to the ceremony that is performed. In ulosragidup, there are hatirsymbolized of wealth, sigumang symbolized the hope of the giver of this ulos for the receiver to works right and efficient also, batuniansimun symbolizing the health, sisikniikansymbolizing a good life, tidy life, even in a crowded of life, and alsojungkit symbolizing in having an organized life well. In ulosragihotangthere are unok-unok, symbolized be a wise person like the humus,andjungkit. In ulossadum, there is torna where this symbol to remind the people that Batak people come from mountain.Keywords: Semiotic, Ulos in Wedding Ceremony of BatakToba, Ornaments. 

scholarly journals Relational Space and Places of Value

2011 ◽  
Vol 14 (1) ◽  
pp. 89-106 ◽  
Author(s):  
Pauline Phemister
Keyword(s):  
Physical Space ◽  
Wise Person ◽  
Living Things ◽  
Universal Love ◽  
Relational Space ◽  
Efficient Causation ◽  
The Ideal

Drawing on a Leibnizian panpsychist ontology of living beings that have a body and a soul, this paper outlines a theory of space based on the perceptual and appetitive relations among these creatures’ souls. In parallel with physical space founded on relations among bodies subject to efficient causation, teleological space results from relations among souls subject to final causation and is described qualitatively in terms of creatures’ pleasure and pain, wellbeing and happiness. Particular places within this space include the kingdom of grace, where morally responsible, rational beings act as far as possible in accord with the ideal of justice as universal love and wise benevolence. However, while Leibniz considered love as properly directed only towards rational beings, it is argued here that the truly wise person will direct their love and benevolence towards all living things. Ausgehend von Leibniz’ panpsychistischer Ontologie von Lebewesen, die einen Körper und eine Seele haben, skizziert dieser Beitrag eine Theorie des Raumes, der auf den perzeptuellen und appetitiven Relationen zwischen den Seelen der Geschöpfe beruht. Parallel zum physikalischen Raum, der in Relationen zwischen den effizient kausal interagierenden Körper begründet liegt, ergibt sich aus den Relationen zwischen den Seelen, die finaler Verursachung unterliegen und in qualitativen Begriffen von Freude und Schmerz wie von Wohl und Zufriedenheit beschrieben werden, ein teleologischer Raum. Besondere Regionen dieses Raumes bilden das Königreich der Gnade, wo moralisch verantwortliche, rationale Wesen so weit wie möglich in Übereinstimmung mit dem Ideal der Gerechtigkeit als universale Liebe und weise Güte handeln. Während Leibniz jedoch meinte, dass sich echte Liebe nur auf rationale Wesen richte, wird hier argumentiert, dass eine wahrhaft weise Person ihre Liebe und Güte auf alle Lebewesen beziehen wird.

scholarly journals Denique Onirocrites, sic erit Hippocrates:Dreams as a Diagnostic Tool in Early Modern British Medicine

2021 ◽  
Vol 8 (2) ◽  
pp. 87-106
Author(s):  
Steven Oberhelman
Keyword(s):  
Early Modern ◽  
Diagnostic Tool ◽  
Baccalaureate Degree ◽  
Current Medical ◽  
The West ◽  
Cambridge University ◽  
Wise Person ◽  
Current State ◽  
Medical Theory

On 7 July 1663, a young Edward Browne, who later will become a famous ethnographer and court physician, presented his two theses for a baccalaureate degree at Cambridge University. The title of the first thesis was entitled Judicium de somniis est medico utile (A Determination [of Illness] Based on Dreams Is Useful for the Physician). In a long series of Latin elegiac couplets infused with language and imagery drawn from classical Roman poets like Virgil, Ovid, and Persius, Browne argues that the contents of a dream directly relate to the conditions of a patient’s humors and that a wise person can diagnose the current state of an ailment on the basis of the dream’s imagery. Browne relies on three main classical and Hellenistic Greek sources: Aristotle’s works on dreams, Hippocrates’ Regimen 4 (On Dreams), and Galen’s On Diagnosis from Dreams. In this paper I discuss how Browne’s theories derive from these ancient sources, especially Galen’s text, which had appeared only two centuries earlier in the West in a Latin translation. More importantly I demonstrate how Browne’s views were consistent with current medical theory prevalent throughout England and across Europe among physicians, philosophers, and laypeople. Keywords: dreams, medicine in England, Galen, Edward Browne, Cambridge University, Artemidorus

scholarly journals A Mind in Training: Philo of Alexandria on Jacob's Spiritual Exercises

2018 ◽  
Vol 27 (4) ◽  
pp. 265-288
Author(s):  
Elisa Uusimäki
Keyword(s):  
Mental Practice ◽  
Spiritual Exercises ◽  
Philo Of Alexandria ◽  
Cultural Elements ◽  
Scriptural Interpretation ◽  
Spiritual Training ◽  
Wise Person ◽  
Philosophical Life

How does Philo of Alexandria depict the formation of a wise person? This article pays attention to the centrality of spiritual training in Graeco-Roman philosophy, and argues that Philo likewise regards the process of seeking wisdom as entailing mental practice. The analysis focuses on two passages of Quis rerum divinarum heres sit and Legum allegoriarum where Philo attributes lists of spiritual exercises to the figure of Jacob. As such, these accounts illustrate how Philo makes use of scriptural interpretation as he imagines the execution of a life dedicated to wisdom. The listed exercises are largely familiar from Graeco-Roman philosophical traditions, yet they coexist with and contribute to the performance of Philo's ancestral tradition. This mέlange of cultural elements suggests that Philo discusses Jacob's inner cultivation in order to enable his audience to grasp (one prospect of) how to lead a Jewish philosophical life in the Roman Alexandria.

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