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://www.bu.edu/wcp/Papers/Anth/AnthColl.htm . Corlett, J. (1996). Sophistry, Socrates, and sport psychology. The Sport Psychologist , 10(1), 84–94. https://doi.org/10.1123/tsp.10.1.84 Green, E., Green, A.M., & Walters, E.D. (1970). Voluntary control of internal states: Psychological and physiological. Journal of Transpersonal Psychology , 2, 1-26. Guo, B. & Powell, A. (2002). Listen to Your Body: The Wisdom of the Dao. Honolulu, HI: University of Hawai‘i Press. Jaeger, W. (1973). Paideia: The Ideals of Greek Culture. Vol. 1 . Oxford: Oxford University Press. Kosiewicz, J. (2010). Social and biological context

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

Abstract

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

Abstract

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.

prospects of transdisciplinary approach to promote learners’cognitive interest in natural science for sustainable development. Journal of Teacher Education for Sustainability , 20 (1), 5–19. DOI: 10.2478/jtes-2018-0001 Kincheloe, J. L. (2008). Knowledge and critical pedagogy: An introduction . Springer. Lynsh, A. H., & Veland, S. (2018). Urgency in the Anthropocene. Massachusetts: MIT Press. Maxwell, N., & Barnett, R. (2008). From knowledge to wisdom: The need for an academic revolution, wisdom in the university. New York, NY: Routledge. McCraty, R. (2015). Science

Bibliography Clarke AD (1993) Secular and Christian Leadership in Corinth: A Socio-Historical and Exegetical Study of 1 Corinthians 1-6 . Leiden: Brill. Baird W (1987) Review: Wisdom and Spirit: An Investigation of An Investigation of 1 Corinthians 1:18-3:20 against the Background of Jewish Sapiential Traditions in the Greco-Roman Period by James A. Davis. JBL 106: 149-51. Barrett CK (1982) Christianity at Corinth. In Essays on Paul , 1-27. Philadelphia: Westminster. Barrett CK (1996) The First Epistle to the Corinthians . Peabody: Hendrickson. Collins RF

. Burirat, S., Thamsenamupop, P., & Kounbuntoam, S. (2010). A Study of Local Wisdom in Management of the Community Forest in Ban Nong Hua Khon, Tambon Nong Muen Than, At Samat District, Roi-Et Province. Pakistan Journal of Social Sciences , 7 (2), 123–128. Christiawan, P. I., & Lestari, N. W. S. (2015). Cultural Landscape of Traders Viewed from Tri Wara Concept in Traditional Market of Menanga Village (in bahasa). Media Komunikasi Geografi , 16 (1), 27–38. Forest Watch Indonesia. (2001). Portrait of Indonesia’s Forest Condition (in bahasa). Bogor: Global Forest