What is wisdom?
Here, although hidden, is God’s true wisdom.
“We hit it off, and that was that,” Wisdom recalled.
Any acceptable theory of wisdom ought to be compatible with such traits.
There were two main types of wisdom literature: practical and speculative.
The first is that if God = wisdom, and God = life, then wisdom = life.
Further, she claims, VE makes it easier to “recover” interest in and analyze understanding and wisdom.
On traditional Aristotelian approaches, practical wisdom is necessary for the possession of any virtue.
He recognizes the relative value of wisdom as against foolishness, but he rejects the oversimplified and optimistic view of wisdom as security for life.
This likeness suggests that Israel’s wisdom movement, whatever its origins, was influenced by the wisdom literature of other ancient Middle Eastern cultures.
Wisdom, personified as Sophia, or Lady Wisdom, delivers an extended discourse on her eternal relationship with God (chapter 24) and is identified with the Mosaic Law.
Socrates then demonstrates his method of attracting a young person to the pursuit of virtue and wisdom, which, by the end of the passage, have been conflated into wisdom.
One might think that what Socrates is establishing is that his wisdom is found in his realization that human wisdom is not a particularly valuable kind of wisdom.
Patronage of wisdom literature is ascribed to the later Judahite king, Hezekiah (8th–7th century bce); the connection of wisdom with kings is also common in extra-biblical cultures.
He does not fully address this issue, but it is evident from several of his remarks in Book VI that he takes theoretical wisdom to be a more valuable state of mind than practical wisdom.
The Kongô-kai mandara (Srkt: Vajradhâtu mandala; “Vajra-realm mandala”) represents the “male priciple” and embodies the vajra-wisdom, a wisdom that is adamantine and imperishable and that illuminates and enfolds all beings.
He says that theoretical wisdom produces happiness by being a part of virtue (1144a3–6), and that practical wisdom looks to the development of theoretical wisdom, and issues commands for its sake (1145a8–11).
Of the wisdom literature composed in Hebrew, the book of the Wisdom of Jesus the Son of Sirach, or Ecclesiasticus (c. 180–175 bce), modeled on the book of Proverbs, identified Wisdom with the observance of the Torah.
The most important texts are the four collections (Samhitas) known as the Veda or Vedas: the Rigveda (“Wisdom of the Verses”), the Yajurveda (“Wisdom of the Sacrificial Formulas”), the Samaveda (“Wisdom of the Chants”), and the Atharvaveda (“Wisdom of the Atharvan Priests”).
Despite minor differences, Nyingma, Kagyü and Sagya all emphasize the synthesis between transcendent wisdom and ultimate truth, arguing that “there is neither separate ultimate truth apart from the transcendent wisdom, nor transcendent wisdom apart from the ultimate truth.”(2006: 279) For this reason Kagyü advances the view similar to Nyingma and Sakya that the exceptional quality of awakened knowledge consists in not experiencing anything conventional or empirical from the enlightened perspective, but experiencing everything from the other's—nonenlightened—perspective.
- accumulated knowledge or erudition or enlightenment
- the trait of utilizing knowledge and experience with common sense and insight
- ability to apply knowledge or experience or understanding or common sense and insight
- the quality of being prudent and sensible
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Despite minor differences Nyingma Kagyü and Sagya all emphasize the synthesis between transcendent wisdom and ultimate truth arguing that there is neither separate ultimate truth apart from the transcendent wisdom nor transcendent wisdom apart from the ultimate truth2006 279 For this reason Kagyü advances the view similar to Nyingma and Sakya that the exceptional quality of awakened knowledge consists in not experiencing anything conventional or empirical from the enlightened perspective but experiencing everything from the other's—nonenlightened—perspective