The scientific study of wisdom is a contentious field. There is little agreement among dominant research programs concerning how to conceptualize and measure the elusive phenomenon of wisdom. The current study argues for a narrative analysis of this concept given that autobiographical stories offer a contextually rich vista into real-life manifestations of wisdom. Presented here is a qualitative investigation of autobiographical wisdom narratives from 8 individuals distributed across parameters of age, gender, and degree of wisdom. Results point to the possibility that relatively wise persons define wisdom more elaborately, participate in more sophisticated autobiographical reasoning processes, and engage with master narratives in a more evaluative and critical manner than relatively unwise individuals. These features did not appear to differ across levels of age and gender. This study validates a narrative approach to the science of wisdom, and suggests that stories may be central to advancing our understanding of this concept.

The scientific study of wisdom is a contentious field. There is little agreement among dominant research programs concerning how to conceptualize and measure the elusive phenomenon of wisdom. The current study argues for a narrative analysis of this concept given that autobiographical stories offer a contextually rich vista into real-life manifestations of wisdom. Presented here is a qualitative investigation of autobiographical wisdom narratives from 8 individuals distributed across parameters of age, gender, and degree of wisdom. Results point to the possibility that relatively wise persons define wisdom more elaborately, participate in more sophisticated autobiographical reasoning processes, and engage with master narratives in a more evaluative and critical manner than relatively unwise individuals. These features did not appear to differ across levels of age and gender. This study validates a narrative approach to the science of wisdom, and suggests that stories may be central to advancing our understanding of this concept.

There¡¦s a great diversity of religions in Taiwan. Some religious art organizations like choruses have developed stably also. The management and concepts of these religious choruses are different from the others. In this study, the researcher will analyze the management of ¡§Bliss and Wisdom Praise Chorus,¡¨ which belongs to Taipei Buddhism Bliss and Wisdom Foundation, to investigate its uniqueness. Qualitative method is used in this study. Literature reviews about nonprofit organization and in-depth interview with Bliss and Wisdom Praise Chorus managers are two basic methods to collect data. They are analyzed with CORPS model and adjusted with experts¡¦ opinions through Delphi technique. The researcher, then, raises some suggestions according to these analyses. The conclusions of this study shows that: the key ¡¨Clients¡¨ of Bliss and Wisdom Praise Chorus are its followers; the Chorus ¡§Operates¡¨ as an amateur performing arts organization, and lacks for professional managers; the Chorus¡¦s ¡§Resources¡¨ mainly come from the donation of its followers; most of the ¡§Participants¡¨ are also the followers; their ¡§Services¡¨ can help them get close to religion by practicing sing and attract outsiders. This study suggests that Bliss and Wisdom Praise Chorus should enhance their marketing strategies, seek and keep talents, establish professional management system, stabilize human resources management, and increase affiliations with outsider.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1994. / Abstract. Includes bibliographical references (leaves 176-184).

Thesis (S.T.M.)--Dallas Theological Seminary, 1996. / "Sophia" and "sunesis" appear in Greek letters on t.p. Includes bibliographical references (leaves 112-124).

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1996. / Vita. Includes bibliographical references (leaves 274-285).

Thesis (doctoral)--Universität, Bonn, 2009. / Includes bibliographical references.

Thesis (Ph. D.)--Dept. of Psychology, Concordia University, 1996. / "May 1996." Includes bibliographical references (leaves 178-188). Available also on the Internet.

AZEVEDO, José Henrique Alexandre de. Kant e o conceito de filosofia cosmopolita. 2014. 99f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2014. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2015-03-12T14:55:37Z No. of bitstreams: 1 2014_dis_jhaazevedo.pdf: 607617 bytes, checksum: 8734e12c9671a1fdc021ac7fe6e2101b (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2015-03-13T17:13:32Z (GMT) No. of bitstreams: 1 2014_dis_jhaazevedo.pdf: 607617 bytes, checksum: 8734e12c9671a1fdc021ac7fe6e2101b (MD5) / Made available in DSpace on 2015-03-13T17:13:32Z (GMT). No. of bitstreams: 1 2014_dis_jhaazevedo.pdf: 607617 bytes, checksum: 8734e12c9671a1fdc021ac7fe6e2101b (MD5) Previous issue date: 2014 / E se estivéssemos em uma das nossas aulas habituais e um de nossos alunos nos chamasse no canto e perguntasse baixinho: - Professor, o que é a Filosofia? Seríamos honestos com nós mesmos e com ele e diríamos um belo e eloquente: - Não sei? Mas, talvez poderíamos respondê-lo, dizendo que se pode dar uma resposta a essa pergunta ao expor o que um autor determinado pensa ser a Filosofia. Contudo, neste caso, a Filosofia não é, “ela são”, pluralizadamente. Kant, notou esta faceta da Filosofia e construiu toda a sua obra tendo em mente reaver a Filosofia do caráter aporético e desacreditado em que ela se encontrava no século XVIII. Ora, esta ideia de reabilitar a Filosofia suscita, no mínimo, duas chaves de leituras do opus kantiano: primeira, a partir da epistemologia, sendo Kant aquele que deu à Filosofia uma feição científica (nos moldes da ciência do século XVIII), habilitando-a como o saber que dá significação a todas as ciências determinadas; segunda, Kant, no fim das contas, queria que a Filosofia outra vez fosse algo há muito perdido na antiguidade greco-romana, a saber, a guia da espécie humana. Que pese, a primeira chave de entendimento da Filosofia kantiana estar perfeitamente correta, nossa tese diz que a segunda chave de leitura é o objetivo final do empreendimento crítico de Kant. Com isso, o seu conceito de filosofia significa uma doutrina da sabedoria do mundo (no sentido cosmopolita), que tem por objetivo guiar a humanidade ao fim último, ao sumo bem, ao qual ela está, progressivamente, destinada, enquanto espécie. Portanto, a Filosofia para Kant torna-se importante, uma vez mais, como aquele saber que aponta a direção a ser seguida.

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