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work of David Ford on the Christian contribution to the contemporary university. Ford 2007 . See especially chapter 8, ‘An interdisciplinary wisdom: knowledge, formation and collegiality in the negotiable university’, pp. 305–349. This paper seeks to contribute to that conversation by reflecting on the process through which the staff and trustees of Wesley House have gone since the review of learning and development in the British Methodist Church, known as the ‘Fruitful Field’, was announced in 2011. The main ideas within it were first presented in the form of the
nursing research: Concepts, procedures and measures to achieve trustworthiness. Nurse Education Today, 24 , 105-112. Gravett, S. (2004). Action research and transformative learning in teacher development. Educational Action Research, 12 (2), 259-272. DOI: 10.1080/09650790400200248. Grint, K. (2007). Learning to lead: Can Aristotle help us find the road to wisdom? Leadership, 3 (2), 231-246. DOI: 10.1177/1742715007076215. Iliško, Dz. (2005). Pedagogical challenges for implementing holistic curriculum in Latvia. Journal of Teacher Education and Training, 5 , 28
The author argues that love should play a central role in philosophy (and ethics). In the past, philosophical practice has been too narrowly defined by theory and explanation. Although unquestionably important, they do not belong to the very core of our philosophizing. Philosophy is primarily a way of life, centered on the soul and the development of our humanity – in its most diverse aspects and to its utmost potential. For such a life to be possible, love must play a central role in philosophy and philosophy should be understood not in the traditional sense as “the love of wisdom,” but in a new way – as the wisdom of love.
York: Routledge Classics. Dymond, S., K. (2001). A participatory action research approach to evaluating inclusive school programs. Focus on Autism and Other Developmental Disabilities , 16(1), 54-63. DOI: 10.1177/108835760101200113. Flyvbjerg, B. (2004). Phronetic planning research: Theoretical and methodological reflections. Planning Theory & Practice , 5(3), 283-306. DOI: 10.1080/ 1464935042000250195. Grint, K. (2007). Learning to lead: Can Aristotle help us find the road to wisdom? Leadership. 3(2), 231-246. DOI: 10.1177/1742715007076215. Gustavsen, B. (2001
References BAUMAN, Z. (2008). Tekuté časy. Život ve věku nejistoty. [Liquid Times: Living in an Age of Uncertainty.]. 1 st edition. Praha: ACADEMIA. 109p. BECK, U. (2004). Riziková společnost. Na cestě k jiné modernitě. [World Risk Society.]. 1 st edition. Praha: SLON. 431p. Benedikovičová, J., Ruisel, I. (2008). Múdrosť v kontexte osobnosti. [Wisdom in Personal Context.]. 1 st edition. In Ruisel a kol. Myslenie-osobnosť-múdrosť. Bratislava: Ústav experimentálnej psychológie SAV. 276p. Bernstein, A. (2005). Talent: Will America Lose Out? BusinessWeek 16. 5
The brief episode represented by the Bhagavad-Gītā, entrenched in the great body of the epic Hindu poem Mahābhārata, is revealing for the long lasting intellectual and spiritual effort made by the enlightened Indian philosophers in order to over-pass the ritual and social constraints put in place by the Veda, during the early period of the Hindu tradition. By focusing on the dialogue between a valiant knight and the earthly incarnation of God himself, a perennial wisdom is to be noticed. This is a promise for salvation from fear and death for all who dare to follow their duty, by offering them other ways of attending the Supreme. The self-sacrifice, the renunciation to all ego and the pure love for the Divine represent sacrifices that equal those offered by Hindu priests. By this, every single individual is meant to finally embrace freedom and eternity.
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