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The word sapience is derived from the Latin sapientia, meaning "wisdom". [24] The corresponding verb sapere has the original meaning of "to taste", hence "to perceive, to discern" and "to know"; its present participle sapiens was chosen by Carl Linnaeus for the Latin binomial for the human species, Homo sapiens .
The word occurs 149 times in the Masoretic Text of the Hebrew Bible. [1] It is cognate with the Arabic word for "wisdom", ḥikma حكمة (Semitic root ḥ-k-m). [3] Adjectival ḥakham "wise" is used as a honorific, as in Talmid Chakham (lit. "student of a sage") for a Torah scholar, or Hakham Bashi for a Chief Rabbi.
Personification of Wisdom (Koinē Greek: Σοφία, Sophía) at the Library of Celsus in Ephesus (second century). Sophia (Koinē Greek: σοφία, sophía —"wisdom") is a central idea in Hellenistic philosophy and religion, Platonism, Gnosticism and Christian theology.
Classical works about this topic are still influential today. In Aristotelian ethics, the concept was distinguished from other words for wisdom and intellectual virtues—such as episteme and sophia —because of its practical character. The traditional Latin translation is prudentia, which is the source of the English word "prudence".
The Greek noun sophia is the translation of "wisdom" in the Greek Septuagint for Hebrew חכמות Ḥokmot.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 Apocryphal / Deuterocanonical books of the Old Testament.)
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).
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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.