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Wisdom has been defined in many different ways, [10] [11] and there are several distinct approaches to assessing the characteristics attributed to wisdom. [12] [13] Wise ones understand human nature. [14] Wisdom is a phronesis of the human condition. [15] Wisdom is a worldview. [16] Wisdom is having excellent judgement of human affairs. [17]
Wisdom literature is a genre of literature common in the ancient Near East. It consists of statements by sages and the wise that offer teachings about divinity and ...
The Westminster Shorter Catechism's definition of God is an enumeration of his attributes: "God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth." [6] This answer has been criticised, however, as having "nothing specifically Christian about it."
In the sixth book of Aristotle's Nicomachean Ethics, he distinguished the concepts of sophia (wisdom) and phronesis, and described the relationship between them and other intellectual virtues. [4]: VI He writes that Sophia is a combination of nous, the ability to discern reality, and epistēmē, things that "could not be otherwise". [5]
Wisdom/Discernment (paññā bala) In the Abbidhamma-tradition, the five strengths are regarded as antidotes to ill will ( vyapada ), sloth and torpor ( styana-middha ), heedlessness ( apramada ) or sensual desire ( kamacchanda ), distraction or restlessness and worry ( auddhatya-kaukrtya ), and skeptical doubt ( vicikitsa ).
Solomon and Lady Wisdom by Julius Schnorr von Karolsfeld, 1860. In the Septuagint, the Greek noun sophia is the translation of Hebrew חכמות ḥoḵma "wisdom". Wisdom is a central topic in the "sapiential" books, i.e. Proverbs, Psalms, Song of Songs, Ecclesiastes, Book of Wisdom, Wisdom of Sirach, and to some extent Baruch (the last three are Deuterocanonical books of the Old Testament).
Therefore, the philosopher does not have the wisdom sought, while the sage, on the other hand, does not love or seek wisdom, for it is already possessed. Socrates then examines the two categories of persons who do not partake in philosophy: Gods and sages, because they are wise; Senseless people, because they think they are wise.
Hence, it is also understood as the wisdom of equality or impartiality. [3] Pratyavekṣaṇa-jñāna, the wisdom of "Investigative Awareness", that perceives the specificity, the uniqueness of dharmas. [2] This type of wisdom is a transformation of the sixth consciousness, and is also known as the wisdom of specific knowledge or sublime ...