This thesis explores Wisdom Christology, the association of Jesus Christ and the mysterious and neglected biblical figure of Woman Wisdom. Because the descriptions of her bear a striking resemblance to the portrayal of Jesus Christ, I argue that they can be seen as two names for the same figure: Christ-Wisdom. This link between Jesus Christ and Woman Wisdom has some interesting repercussions in Christology. Firstly, it emphasizes the mysteriousness of Jesus Christ, preventing the illusion that Jesus Christ can be fully understood. In fact, the incarnation is a deepening of the mystery of God, meaning that theological language must rely on paradox and metaphor to describe the indescribable. I argue that the name Jesus Christ is inclusive, wide enough to hold many names, including that of Woman Wisdom, which he sanctifies so they become appropriate names for the divine. Secondly, the association of Jesus Christ with Woman Wisdom affects the gender of Jesus Christ. Throughout Christian history, there has been a gender fluidity in depictions of Jesus Christ, something legitimated by his full divinity. This does not mean his historical life as a male human being can be ignored, but although he was of the male sex, he arguably did not strictly adhere to socio-cultural gender expectations. Likewise, in Woman Wisdom, Jesus Christ provides an alternative, atypical way of being female. This relativizes the gender of Christ-Wisdom, pointing beyond it to the radical solidarity of the divine with all humanity in the incarnation. Thirdly, to view Christ as Wisdom changes the way gender is understood within the Church, the Body of Christ. If the Church is the representative of Christ-Wisdom, it is therefore a multi-gendered body in which Jesus Christ takes on male and female embodiment. In contrast to gendered ethical models, the Church thus has one ethical example in Christ-Wisdom, which all follow. Because of the various gifts of the Spirit, diversity remains, but is transformed so that differences, including gender, do not limit or determine the roles of believers in the Church, but remain part of the richness of the one Body under its one Head, Christ-Wisdom.

In this thesis I argue in favour of student-oriented education for China based on the educational philosophy of Alfred North Whitehead. Whiteheads educational thought, while Western in origin, has a strong appeal for Chinese educators because of its openness to other cultural traditions.<p> My own experience as a student and teacher, coupled with a general review of the history of education in China, shows how education is, and has been, exclusively defined by students success in exams. This approach, which I refer to as test-oriented education, is problematical because, by overemphasizing students performance in exams, it abstracts learning from their experience. The result is that learning becomes boring and useless to most students, and they do not see the relevance of education to life.<p> In contrast, Whitehead proposes that education be based on students rich experience and that its aim should be their full self-development as beings imbued with body, mind and spirit. I refer to this approach as student-oriented education, and I believe it would provide more humane, well-rounded, and culturally appropriate forms of learning to Chinese students. More specifically, Whiteheads protest against inert ideas underlines the importance of two key concepts in education, namely the interest of students and the usefulness of knowledge. Second, his conception of learning, or the rhythm of education, works as a guide in making education interesting and useful. Third, his account of technical education helps to restore a balance between abstraction and concreteness, precision and romance, discipline and freedom, education and life, and his insights on arts and aesthetic appreciation strengthen the life of the spirit by directing students attention to the value and beauty in their lives. Finally, his advocacy of a balanced education enables a balanced development of students by paying equal attention to their bodily feelings, spiritual cultivation, and intellectual capabilities. In this manner, education can evoke into life wisdom and beauty which otherwise would remain lost in the past.

This thesis analyzes pain with respect to Nietzsche&#039 / s Dionysus-Crucified distinction. This distinction, which Nietzsche underlies, reveals his philosophical project. The meaning of pain is at the core point of this distinction. These two deities symbolizes attitudes towards life and pain in it. Dionysus represents the affirmation of becoming and tragic wisdom / and Crucified (Christ) represents despise and escape from life or ascetic ideals. In this sense, the dissertation will first trace Nietzsche&#039 / s world view. Then the following discussions will present a detailed analysis of ascetic ideals (and their genealogical roots), and tragic wisdom from the perspective of Nietzsche for consideration.

<p>Background: The way in which corporate managers interpret, reason and evaluate uncertainties and constant changes, and how they take advantage of their experiences and wisdom can make a big difference for the long term survival of their companies. The requirements for efficiency and flexibility have increased in many ways, especially concerning the workforce needed and its degree of competency. In Sweden, employee recruiting industry has grown concurrently with the changes in the Swedish economy. </p><p>Purpose: The purpose is to better understand the recruiting industry by performing a theoretical evaluation from a cognitive perspective. </p><p>Delimitation: We intended to study the cognitive characteristics of the Swedish recruitment industry. Our conclusions therefore cannot be considered a "theory" regarding any industry, foreign or domestic, butmust rather be seen as a further development or an idea of how to augment the understanding for a certain industry. </p><p>Result: The converged cognitive structure of the companies grows in dialogue and interaction with the surrounding world. An industry with a shared belief system consisting of clear patterns in argumentation and ways of thinking which outline the business concept, is established. It is difficult to determine how deep and constant the wisdom, or the collected knowledge, maturity and learning of experiences in the recruitment industry is because of its short period of existence.</p>

Zum Thema der Weisheitszahnentfernung existieren zahlreiche Publikationen überwiegend aus dem universitären Umfeld, von denen ein Großteil retrospektiv erhoben wurde. Prospektive Studien hingegen, die sich mit den Komplikationen der ambulanten Weisheitszahnentfernung einschließlich des postoperativen Heilungsverlaufs in der niedergelassenen mund-, kiefer- und gesichtschirurgischen Praxis befassen sind äußerst selten. In dieser prospektiven Studie wurden 330 Patienten im Zeitraum von November 2002 bis Juni 2005 in einer Gemeinschaftspraxis für Mund-, Kiefer und Gesichtschirurgie in Leipzig operiert und nachuntersucht, bei denen zusammen 1005 obere und untere Weisheitszähne entfernt wurden. Der Schwerpunkt der Arbeit lag auf der Identifikation von Merkmalen und operativen Maßnahmen, die das Risiko typischer intra- und postoperativer Komplikationen, die Dauer eines Eingriffes sowie das postoperative follow up unter besonderer Berücksichtigung des Patientenalters beeinflussen. Weisheitszahnentfernungen in einem Alter unter 18 Jahren korrelierten mit stärkerer postoperativer Schwellung, Kieferklemme und Schmerzempfindung sowie erhöhtem Risiko einer Wundheilungsstörung. Insbesondere aus der Germektomie resultierten lange OP-Zeiten. Sowohl chirurgische Komplexität als auch begleitende Komplikationen stiegen ab einem Alter von 25 Jahren an. Daher empfehlen wir unter Abwägung von chirurgischem Schwierigkeitsgrad, aber auch der bereits dargelegten Begleitfaktoren ein Alter zwischen 18 und 24 Jahren als günstigsten Zeitpunkt für die Entfernung dritter Molaren.

Thesis (doctoral)--Universität, Bonn, 2002. / Includes bibliographical references (p. 420-464).

The Book of Job was extremely popular in the Middle Ages, especially in England, because of its role in liturgy as well as lay religious devotion. I argue that the Book of Job was heavily influential in the writing of the medieval morality plays Castle of Perseverance, Mankind, Wisdom, and Everyman. In the plays, the dramatists mirrored many of Job's structural and artistic elements, creating direct parallels between the Biblical text and the morality plays. The authors also relied on Job's ideological framework to establish their own arguments, forming not only a textual but ideological linkage. Yet the most intriguing connection between Job and the morality plays is their function within the medieval religious context; the Hebrew Book of Job is used as a model for the Christian morality plays. By examining the role of Job in medieval England, I demonstrate how the figure of Job can be used as a Christian rather Jewish model. The influence of the Book of Job is central to the morality plays' structures, artistic techniques, and ideological arguments. I argue that, as other Scriptural books acted as patterns for the medieval cycle and mystery plays, the Book of Job stood as a pattern for the medieval morality plays.

For years, scholars have focused on the serious narrative of Samuel Johnson’s Rasselas and have been unable to reconcile the episodes of ironic humor within the larger serious narrative. By reading Rasselas as an imitation of Ecclesiastes rather than an Oriental tale, critics can begin to identify the humor in Rasselas through the embellishment of the story of Ecclesiastes. The failures of the character Koheleth in Ecclesiastes become the genesis for the failures of Rasselas and his companions; however, the failures of Rasselas and more elaborate and comedic. How Johnson embellishes these failures to create humorous irony in Rasselas becomes clearer for the reader through this new categorization of genre, which can hopefully unite the two opposing views of criticism surrounding this book.

The thesis examines the learning experience of Muay Thai training and competition through an interpretation of Whiteheads’ theory of learning. This examination is undertaken through a reflection on training and competing in Canada and Thailand during the 2009-2011 period. I will offer an analysis of learning Muay Thai through an interpretation of Whiteheads learning theory and educational philosophy. This thesis rejects learning as a product of hoarding information and recommends education must facilitate concrete and abstract experiences of the principles of freedom and discipline to allow for the development of wisdom and courage in learners. This paper argues that expressing oneself through Muay Thai facilitates non-violent dispositions by allowing for ‘rhythmic’ experiences which enable the growth of active wisdom and courage through periodic tests of training and competition. By providing an autoethnographic account of learning Muay Thai and a theoretical discussion on learning the author will provide a subsequent interpretation of Whiteheads’ theories applied to Muay Thai training and competition. This paper will also consider the educational merit of Muay Thai for marginalized identities as a consequence of developing active wisdom and courage.

Psychologists have proposed that schools should teach for wisdom, but this proposal has rarely been investigated. The present study examines secondary school English language arts as a site of wisdom learning. This qualitative study investigates the instructional goals and beliefs of 16 secondary English teachers (8 beginner, 8 experienced). Interviews were analysed using techniques based in Interpretative Phenomenological Analysis. Results are discussed in light of psychological research, studies of English teaching, and the Ontario curriculum. Some elements of wisdom teaching appear to be supported in English education. Teachers connected literature teaching and classroom practices to students' life learning, emphasizing life themes, connections to self and experience, self-reflective learning, and individual needs. Experienced teachers frequently made direct connections between life/wisdom learning and student engagement, while beginners voiced concerns about negotiating supportive student- teacher relationships. Implications for proposals to teach for wisdom in schools are discussed, including a possible role for critical literacy.