The Joseph narrative (Gn 37-50) has fascinated scholars since the discovery of sources in the Pentateuch. However, it was Gerhard von Rad (1901-1971) who opened scholars’ eyes to the wisdom current in the narrative. In recent years, narrative criticism became an important exegetical toll to analyze biblical stories. The dissertation makes use of the “quinary scheme” which narrative critics identified in some story plots since this scheme fits the plot of the Joseph narrative like a glove. There is an “initial situation”, a “complication”, a “transforming action”, a “denouement” and a “final situation”. However, the dissertation also takes the Israelite understanding of wisdom into account in assessing whether the different characters acted in a responsible or irresponsible way. Each of the sections of the plot is scrutinized to see how the different characters behave and to judge whether that behaviour can be classified as responsible in a wisdom sense. / Biblical and Ancient studies / M. Th. (Old Testament)

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Gerard Manley Hopkins suffered deeply. His “Terrible Sonnets” are confessional poetry that demonstrate his struggle with his God and with himself. This work analyses the Hebrew Bible and the New Testament, starting Noah and ending with Jesus’s promise of a Paraclete, to analyze how both God and Man approach earthly and heavenly comfort. The work will then turn to Hopkins’s poetry to show that Hopkins’s unshakable faith and deep understanding of the Bible is both the cause and the cure of his suffering. This essay concludes that it is only through suffering that Hopkins, like Job, Jesus, and King Lear, is able to achieve both comfort and wisdom.

Thesis (MA)--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: The need for the wise employee in modern organisations can, especially in the light of technological advancement and global competition, not be denied. The current work environment is dynamic and poses numerous challenges to employees. Attributes such as insight, good judgement and decision-making are required; attributes that correlate with wisdom. Certain personality attributes such as maturity, tranquility, flexibility and empathy are often being used in the description of wise individuals and are also being set as requirements for the modern employee. Research and studies with regard to wisdom are limited. As limited and contradictory results exist with regard to the Industrial Psychological enquiry into wisdom, a need exists for further research, especially with regard to the circumstances and factors that are applicable to the South African business organisation. As a potential relationship between wisdom and personality traits exists, it has been set as the subject of investigation for this study. Certain personality traits grant possible access to or might faseilltate the development of wisdom. If the wise employee can be identified by means of a personality test, it can be of significant value in for example the selection process. Wisdom, for the purpose of this study, refers to expert knowledge with regard to insight, good advice and judgement for complicated life problems. The concept of personality is for the purpose of the study, based on the trait approach where the second order factors of the 16 PF-questionnaire, namely extroversion, anxiety, tough mindedness, independence and compulsivity, serve as the structural components of personality. The sample comprises 67 employees who are employed at the central office of a big South African retail company. A wisdom knowledge instrument has been used for the measurement of wisdom knowledge where participants advise on three difficult life problems. The adjusted evaluation instrument of Hira and Faulkender (1997), based on Smith and Baltes' definition of wisdom (1995) as an expert knowledge system, has been used by two evaluators for the evaluation of the responses. The biographical questionnaire was specifically developed to comply with the requirements of the investigation. The results of this investigation shows that a significant correlation between wisdom knowledge and the second order personality factors (-traits) of the 16PF exists, namely anxiety and independence. No significant correlation has been found between wisdom knowledge and the other three second-order factors, namely extroversion, tough mindedness and compulsivity. The personality traits have also indicated a low, but significant variance of the wisdom counts. Personality nevertheless shows a correlation with wisdom, in this study. Biographical variables that show a significant positive correlation with wisdom knowledge counts are sex and level of training. Male participants have performed significantly better than female participants. It is evident from the study that age does not have a significant influence on wisdom knowledge performance. It is also evident from the results that the measuring instrument reflects a valid measurement of wisdom performance and that the two evaluators' evaluations show a positive correlation with each other. Conclusions and suggestions for future research are made in accordance with the results of the investigation. / AFRIKAANSE OPSOMMING: Die behoefte aan die wyse werknemer in hedendaagse organisasies kan, veral in die lig van snelle tegnologiese verandering en globale kompetisie, nie meer ontken word nie. Die hedendaagse werksomgewing is vinnigveranderend en stel talle uitdagings aan werknemers. Eienskappe soos insig, goeie oordeel en besluitneming word vereis, eienskappe wat met wysheid verband hou. Sekere persoonlikheidseienskappe soos volwassenheid, rustigheid, buigsaamheid en empatie word dikwels in die beskrywing van wyse persone gebruik en word ook as vereistes vir die hedendaagse werknemer gestel. Navorsing en studies ten opsigte van wysheid is beperk. Aangesien beperkte en teenstrydige resultate bestaan ten opsigte van die Bedryfsielkundige ondersoek na wysheid, bestaan daar 'n behoefte aan verdere navorsing, veral ten opsigte van die omstandighede en faktore wat van toepassing is op die Suid- Afrikaanse besigheidsorganisasie. Aangesien daar 'n potensiële verband tussen wysheid en persoonlikheidstrekke bestaan, is dit as die onderwerp van ondersoek vir hierdie studie gestel. Sekere persoonlikheids- eienskappe verleen moontlik toegang tot of fasiliteer die ont- wikkeling van wysheid. Indien die wyse werknemer deur middel van 'n persoonlikheidstoets geïdentifiseer kan word, kan dit van belangrike waarde wees in onder andere die keuringsproses. Wysheid verwys vir die doel van hierdie studie na ekspert kennis ten opsigte van insig, goeie raad en oordeel tot ingewikkelde lewensprobleme. Die begrip van persoonlikheid is vir die doel van die studie op die trekbenadering gebaseer waar die tweede-orde faktore van die 16 PF-vraelys; naamlik ekstroversie, angs, geharde ewewig, onafhanklikheid en kompulsiwiteit, as die strukturele komponente van persoonlikheid dien. Die steekproef bestaan uit 67 werknemers wat by die sentrale kantoor van 'n groot Suid-Afrikaanse kleinhandelsmaatskappy werksaam is. Vir die meting van wysheidskennis is 'n wysheidskennis- instrument gebruik waar deelnemers advies moet verskaf ten opsigte van drie moeilike lewensprobleme. Die aangepaste nasieninstrument van Hira en Faulkender (1997), wat op Smith en Baltes (1995) se definisie van wysheid as 'n ekspert kennissisteem gebaseer is, is deur twee evalueerders gebruik in die evaluering van die response. Die biografiese vraelys is ontwikkelom spesifiek aan die vereistes van die ondersoek te voldoen. Die resultate van hierdie ondersoek toon dat daar slegs beduidende korrelasies tussen wysheidskennis en die tweede-orde persoonlikheidsfaktore (-trekke) van die 16 PF angs en onafhanklikheid bestaan. Geen beduidende korrelasies tussen wysheidskennis en die ander drie tweede-orde faktore naamlik ekstroversie, geharde ewewig en kompulsiwiteit is gevind nie. Die persoonlikheidstrekke het ook 'n lae, maar beduidende variansie van die wysheidstellings getoon. Persoonlikheid toon dus wel 'n verband met wysheid in hierdie studie. Biografiese veranderlikes wat 'n beduidende positiewe verband met wysheidskennistellings toon, is geslag en vlak van opleiding. Manlike deelnemers het beduidend beter presteer as die vroulike deelnemers. Uit die studie blyk dit dat ouderdom nie 'n beduidende invloed op wysheids- kennisprestasie uitoefen nie. Dit blyk ook vanuit die resultate dat die metingsinstrument 'n geldige meting van wysheidsprestasie weergee en dat die twee evalueerders se evaluasies 'n positiewe korrelasie met mekaar toon. Gevolgtrekkings en aanbevelings vir toe- komstige navorsing word op grond van die resultate van die ondersoek gemaak.

The epistle of James has been neglected in NT studies, caught between its relationship with Paul and the claim that it has no theology. Even as it experiences a resurgence of study, surprisingly no full-length survey exists on James as the epistle of “faith and works.” Approaches to James have neglected its soteriology and, in consequence, its theological themes have been separated or studied only in connection with Paul. As “moral character,” however, “faith” and “works” fit within a coherent theology of God’s mercy and judgment. This study provides a sustained reading of James as a Jewish-Christian document. Because James presents the “faith” and “works” discussion in context of “can such faith save?” (2:14), the issue becomes one of soteriology and final judgment. Both the “law of freedom” and the “word of truth” demand faithful obedience—the “works.” Moreover, God’s character and deeds in election form the basis for human “works” of mercy and humble obedience, while future judgment is in accordance with virtuous character. It has been established that James shares methodology and concerns with prior wisdom literature. This thesis therefore examines key ideas developing across the Jewish literature and Jesus’ teaching as presented by Matthew, and highlights developing views of God saving and judging his people. Within the first two chapters, James gives a high view of God’s work in calling and redeeming, providing wisdom to his people, and instilling the long-anticipated new covenant that they might live in obedience, humility and purity in accordance with his character and will. Because of God’s saving work, he justly judges those who fail to live mercifully, while his mercy triumphs for those who obey. God begins the work and sustains those who ask; but only those who submit to the “perfect law of freedom,” whose faith works, receive mercy when God enacts his final justice.

This inquiry began with a global question: Why are Aboriginal high school students underrepresented in the sciences? This led to the following series of questions: What is science? Is Aboriginal knowledge about nature and naturally occurring events science? What is science literacy? What are culturally responsive approaches to science education? The initial inquiry began as part of the Aboriginal Knowledge and Science Education Research Project, University of Victoria, British Columbia, Canada. Over time the inquiry morphed into two case studies. The first case study focused on a quantitative exploration to examine the current state of student performance in British Columbia secondary school science (Biology 12, Chemistry 12, and Physics 12), and mathematics (Principles of Mathematics 12). The examination of performance trends for over a decade confirmed the underperformance of Aboriginal students in secondary school sciences and mathematics when compared to non-Aboriginal students. The second case study sought to establish criteria, identify, and document a model project that incorporated the methods of western modern science (WMS) knowledge and ways of knowing represented by traditional ecological knowledge and wisdom (TEKW), local ecological knowledge (LEK), and indigenous knowledge (IK) in a local environment (place-based) and that was culturally responsive to students and faithful to science education principles. A model project was identified in British Columbia operating within the Heiltsuk First Nation territory by the Qqs (pronounced “kucks”) Projects Society. This project exemplified the Te Kotahitanga Project in Aotearoa/New Zealand by engaging student interns in science in place. Qqs partnered with a number of non-governmental organizations to develop the Supporting Emerging Aboriginal Stewards (SEAS) Initiative, whereby interns used WMS techniques to study their traditional territory in the Great Bear Rainforest. The SEAS project was deemed to make science more relevant for Aboriginal students, who may otherwise have rejected it because of a possible conflict with their cultural value systems and personal relevance. There is a persistent tension between science espoused by WMS, and the wisdom and sacredness of indigenous knowledge and wisdom (IKW). Finally, recommendations are proposed for a Two-row Wampum Belt or a trans-systemic practice that would enable IKW and WMS knowledge to operate in a spirit of mutual cultural responsiveness, followed by recommendations for future study. / Graduate

It is my deep conviction that the Gospel takes on new meaning as we see its message in the light of its historical background. In this instance we are interested in the influence which the Wisdom Literature exerted upon the Gospel records.

L’identité en crise est le thème majeur des romans d’Isabelle Hausser, particulièrement dans les quatre romans suivants : ‘’Les magiciens de l’âme’’, ‘’Une comédie familiale’’, ‘’La table des enfants’’ et ‘’Le passage des ombres’’. Dans l’univers romanesque de cet auteur, les héros s’interrogent en permanence non seulement sur l’identité de leur entourage mais aussi sur la leur. Ils sont tombés dans une situation angoissante et très perturbée dans laquelle ils découvrent la destruction irrésistible de leur ancienne image d’eux-mêmes, celle dont ils ne doutaient jamais. A partir de ce moment là, la confiance dans l’unité de soi n’existe plus pour ces personnages. Plus que jamais, face à un monde instable et plein de doutes, ces hommes de notre temps ne ‘’sauront jamais toute la vérité’’. Ils sont condamnés à vivre avec la remise en question des certitudes. Alors, l’homme moderne devient parfois pitoyable et mélancolique. D’ailleurs, dans ses romans, Isabelle Hausser souligne remarquablement le processus de la prise de conscience par ses personnages de leur crise identitaire. Elle esquisse aussi l’espoir qu’ils ont de connaître un peu leur identité à travers l’amitié, la musique, et elle suggère une attitude raisonnable : accepter la vie telle qu’elle est. Cette idée pourrait être considérée comme une marque de sagesse dans l’œuvre mélancolique d’Isabelle Hausser. / The identity crisis is one of the major themes in the novels of Isabelle Hausser, particularly in these four novels '' The magicians of the soul'','' A family comedy'','' The kids' table’ 'and ''The passage of the shadows''. In the fictional universe of the author, her characters are continuously questioning both their identity and the world around them. They fall into a distressing situation and are upset when they discover the inevitable demolition of their former self-image, which they had never doubted before. From this moment, the confidence of these characters no longer exists. People face an unstable world full of doubts where they “will never know the whole truth” and they must live with “the knowledge that they have not understood”. So they become sometimes pitiful and melancholy. Moreover, in her novels, Isabelle Hausser remarkably emphasizes the process of understanding in her characters their identity crisis and the hope of recognizing their identity through friendship, music and especially the attitude of accepting life as it is. This idea could be considered as a little wisdom in the melancholy novels of Isabelle Hausser.

La pratique de l’assistance spirituelle en milieu hospitalier consiste, selon les textes législatifs, à répondre aux besoins spirituels du patient. Mais l’attente qu’éprouve un patient en fin de vie ne peut se réduire ni à un pur besoin, ni à un pur désir. A partir d’un travail anthropologique, philosophique et d’analyse des dialogues d’accompagnement, les notions d’hospitalité, de silence, de soin, de désir et d’éveil éclairent cette recherche. La présence silencieuse répond en premier lieu à un appel exprimé par le patient. Cette hospitalité est un espace ouvert à une reconnaissance mutuelle de la vulnérabilité présente dans l’altérité.Le soin spirituel met en jeu le courage d’un travail intérieur. Il représente un secours capable de faire basculer la souffrance en clarté même en fin de vie ; il est une invitation au repos, à la confiance. Seul le silence peut signifier au patient, la nature de ce souffle qui l’habite et le transcende. Dans son accueil de l’impuissance, la présence silencieuse, comme soin spirituel, révèle la capacité d’éveil de la vie du patient jusqu’au dernier souffle comme un don. / Summary not transmitted. The practice of the spiritual assistance(audience) in a hospital environment consists, according to the legislative texts, in answering the spiritual needs for the patient. But the wait(expectation) which feels(experiences) a patient at the end of life can be reduced neither to a pure need, nor to a pure desire. From an anthropological, philosophic work and from an analysis of the dialogues of support(accompaniment), the notions of hospitality, silence, care, desire and awakening light(enlighten) this search(research). The silent presence answers first of all a call(appeal) expressed by the patient. This hospitality is a space open to a mutual gratitude(recognition) of the present vulnerability in the otherness. The spiritual care involves(puts at stake) the courage of an internal work. He(it) represents a help capable of making tip over the suffering in clarity(brightness) at the end of life; it is an invitation in the rest, in the confidence(trust). Only the silence can inform the patient, the nature of this breath which lives in him(it) and transcends him(it). In its welcome(reception) of the powerlessness(impotence), the silent presence, as spiritual care, reveals the capacity of awakening of the life of the patient until the last breath as a gift(donation). [Translation made by the web site Reverso]

<div>Circulation studies, as the theory of ecological spread of information, impacts public perception of knowledge-making, and digital circulation (i.e. online information sharing) impacts what people expect online knowledge-making and online education is or should be. Online education is becoming a new norm for students and universities at a time when economic pressure is pushing both to be more austere and expedient; at the same time, circulation collapses together the complex ways we communicate, making them harder to differentiate. This dissertation responds to these conditions by focusing on the labor behind circulation and Online Writing Instruction (OWI) in order to study knowledge-making online. Through focus groups with instructors, case studies, and surveys of students in online classes, this dissertation identifies strategies that benefit both teachers and students and improve Online Writing Classes. This work intersects with recent considerations of how mis- and dis-information spread online, the impact of Data Science and Information Theory on communication and knowledge-making, and how to make universities accessible to more people.</div><div><br></div><div>Chapter 1 overviews the history of Distance Education (DE) and Online Education (OE) as well as the relevant disciplinary distinctions OWI makes for itself. Chapter 1 also identifies theoretical and practical challenges OE finds for itself and overviews recent shifts in OE student populations. Chapter 2 contextualizes the challenges OE and OWI face in a larger ecology of Information Theory, Rhetoric and Composition theory and practice, Technical Communication theory and practice, and Neoliberal economics, positing ecological links between modern data science, digital circulation, and economics. In doing so, Chapter 2 offers a rhetorical interpretation of the DIKW pyramid and definitions of data, information, knowledge, and wisdom (D, I, W, and W respectively) for rhetorical practitioners. Chapter 3 follows up on Chapter 2’s arguments to respond with research on teacher and student labor in online classes with methods for such inquiry, through focus groups, case studies, and surveys. Chapter 4 presents data from all stages of that inquiry, and Chapter 5 connects together observations from the data with theory from Chapters 1 and 2 to draw more concrete conclusions.</div><div><br></div>