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Статті в журналах з теми "SAGACITY"

Автор: Grafiati

Опубліковано: 11 вересня 2023

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1

Misia, M. M. Kadenyi, and Michael Kariuki. "Pedagogy of Sagacity." Msingi Journal 1, no. 2 (August 1, 2018): 120–42. http://dx.doi.org/10.33886/mj.v1i2.48.

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Philosophy of education is a compulsory course in teacher education in Africa. African scholars have observed that this course is predominantly approached from Western pedagogical perspective hence alienating African students of education. There is lack of African pedagogy responsive to the African context of education as noted by a national commission on education in Kenya. This calls for a search for African pedagogy to instigate paradigm shift from Western pedagogy to Afrocentric pedagogy. Sage Philosophy,a trend in African Philosophy is analyzed in this study in attempt to develop African pedagogy. The method used is philosophical argument based on critical conceptual analysis. The study findings result in an African pedagogy described as ‘pedagogy of sagacity’ which is proposed as an African approach to philosophy of education. The thesis of this essay is that trends in African philosophy should influence pedagogical theorizing of education in Africa.

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2

Cardozo, Elloit. "‘The Sagacity of Words’." Exchanges: The Interdisciplinary Research Journal 8, no. 3 (May 6, 2021): 1–12. http://dx.doi.org/10.31273/eirj.v8i3.652.

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Best known for his ideas of ahimsa and satyagraha, Mohandas Karamchand Gandhi was a prominent figure in the Indian freedom movement. Even today, he is highly revered for his philosophy of non-violence which was also an integral part of India’s freedom struggle. Gandhi was responsible for making non-violent protests an important part of the movement. Now famous as a global expressive culture including forms of dance and music, Hip Hop, too, was conceived as a reaction to the violence that pervaded the gang culture of the late-1960s to early-1970s in The Bronx, New York City. Drawing from this thread of similarity, this article fleshes out parallels between the ideas of Gandhi and Hip Hop culture. Divided into three sections, it begins by establishing the cultural linkages between Gandhi, the Gandhian foundations of Hip Hop, and marking out the rationale of the study. The following section goes on to discuss the intertwining strings between Gandhi’s perceptions of knowledge and the significance of knowledge in Hip Hop culture. Finally, the third section discusses references to and representations of Gandhi in selected works of 21st century Hip Hop. In doing so, the article posits that Gandhism and Hip Hop culture belong to a similar lineage of ideas, if not the same one.

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3

Oseghare, Antony S. "Sagacity and African Philosophy." International Philosophical Quarterly 32, no. 1 (1992): 95–104. http://dx.doi.org/10.5840/ipq199232155.

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4

Jennings, J. Nelson. "Surprises, Sagacity, and Service." International Bulletin of Missionary Research 37, no. 4 (October 2013): 193–94. http://dx.doi.org/10.1177/239693931303700401.

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5

Ochieng’-Odhiambo, F. "The Tripartite in Philosophic Sagacity." Philosophia Africana 9, no. 1 (2006): 17–34. http://dx.doi.org/10.5840/philafricana2006918.

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6

Kalumba, Kibujjo M. "A Critique of Oruka’s Philosophic Sagacity." Philosophia Africana 5, no. 1 (2002): 33–42. http://dx.doi.org/10.5840/philafricana20025114.

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7

Belieu, Erin. "The Body Is a Big Sagacity." Ploughshares 39, no. 1 (2013): 13–14. http://dx.doi.org/10.1353/plo.2013.0006.

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8

Szeto, Ricky W. F. "Sustainability of Conventional Sagacity Among Chinese Managers." Chinese Economy 44, no. 3 (May 2011): 5–21. http://dx.doi.org/10.2753/ces1097-1475440301.

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9

Mostahsan, Zahra Ehsanbakhsh, and Seyedeh Somaiye Mirzaee. "Labor Productivity : Sagacity in Production and Consumption." Singaporean Journal of Business , Economics and Management Studies 1, no. 6 (January 2013): 9–16. http://dx.doi.org/10.12816/0003766.

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10

Klawans, Jonathan. "Identities Masked: Sagacity, Sophistry and Pseudepigraphy in Aristeas." Journal of Ancient Judaism 10, no. 3 (May 19, 2019): 395–415. http://dx.doi.org/10.30965/21967954-01003005.

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The Letter of Aristeas can best be understood when interpreters attend to the full range of postures toward Hellenism and Judaism exhibited by the various characters in the work. These stances range from the translators’ public, universalist philosophizing before the king in Alexandria to the High Priest Eleazar’s more particularistic defense of Jewish ritual law articulated in Jerusalem. Yet when the translators work on the Island of Pharos, or when the High Priest writes to the King, these characters display other sides of themselves. For the author of Aristeas – himself a Jew parading rather successfully as a Greek – knowing how much to conceal or reveal, when and where, is a fundamental skill, the secret to success for Jews in the Hellenistic diaspora.

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11

Tissot van Patot, Martha. "The science and sagacity of Mabel Purefoy FitzGerald." Physiology News, Autumn 2015 (September 1, 2015): 26–31. http://dx.doi.org/10.36866/pn.100.26.

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12

Kamen, Martin D. "A Cupful of Luck, A Pinch of Sagacity." Annual Review of Biochemistry 55, no. 1 (June 1986): 1–35. http://dx.doi.org/10.1146/annurev.bi.55.070186.000245.

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13

Klawans, Jonathan. "Identities Masked: Sagacity, Sophistry and Pseudepigraphy in Aristeas." Journal of Ancient Judaism 10, no. 3 (December 31, 2019): 395–415. http://dx.doi.org/10.13109/jaju.2019.10.3.395.

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14

Solomon, K. H., and C. M. Burt. "Irrigation sagacity: a measure of prudent water use." Irrigation Science 18, no. 3 (January 25, 1999): 135–40. http://dx.doi.org/10.1007/s002710050054.

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15

Justis, Riley, Barbara Klocko, Gregg Dionne, Kaleb Patrick, Jillian Davis, and Frimpomaa Amp. "Public School Superintendent Sagacity: A Foundation for Financial Leadership." Journal of School Administration Research and Development 7, no. 1 (April 29, 2022): 1–21. http://dx.doi.org/10.32674/jsard.v7i1.3364.

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Анотація:

In an era of accountability, competition for student enrollment, and the necessity to balance district budgets, district leaders are seeking to thrive despite these legitimate stressors. Among the responsibilities of a superintendent, financial leadership balanced with instructional leadership is critical to the success of a school district and the leader. This study sought to explore how superintendents construct their financial leadership savvy and develop financial sagacity in a context where they are under stressful and ever-changing conditions. Findings from this study indicate that superintendents rely primarily on professional networks to inform their decision making and that there is a significant relationship between job experience and stress related to school finances. Researchers also identified implications for superintendents related to level of stress, the importance of professional networks and mentoring, and the essence of creative strategies aligned to financial decision making for superintendents.

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16

Molho, Mauricio. "“El sagaz perturbador del género humano”: Brujas, perros embrujados y otras demonomanías cervantinas." Cervantes 12, no. 2 (September 1992): 21–32. http://dx.doi.org/10.3138/cervantes.12.2.021.

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This paper analyzes various demonomaniacal manifestations in Cervantes’ work: What is the role of the devil? Does Cervantes’ devil belong to the philosophico-religious apparatus of Christianity? What is the nature of his sagacity? How does he operate when he doesn't delegate his powers to witches or warlocks?

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17

Dr. Richa Tripathi, Dr Richa Tripathi. "Iris Murdoch‟s “The Bell”: Sagacity of humanism and liberalism." IOSR Journal of Humanities and Social Science 9, no. 3 (2013): 48–54. http://dx.doi.org/10.9790/0837-0934854.

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18

Ochieng’-Odhiambo, F. "The Evolution of Sagacity: The Three Stages of Oruka's Philosophy." Philosophia Africana 5, no. 1 (2002): 19–32. http://dx.doi.org/10.5840/philafricana20025113.

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19

Sperling, Mark A. "Long-Term Therapy with Growth Hormone: Bringing Sagacity to SAGHE." Journal of Clinical Endocrinology & Metabolism 97, no. 1 (January 1, 2012): 81–83. http://dx.doi.org/10.1210/jc.2011-3271.

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20

dos Santos, Anamaria M. P., Rafaela G. Ferrari, and Carlos A. Conte-Junior. "Virulence Factors in Salmonella Typhimurium: The Sagacity of a Bacterium." Current Microbiology 76, no. 6 (May 21, 2018): 762–73. http://dx.doi.org/10.1007/s00284-018-1510-4.

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21

Simmons, Aneika L., and Victor E. Sower. "Leadership sagacity and its relationship with individual creative performance and innovation." European Journal of Innovation Management 15, no. 3 (July 27, 2012): 298–309. http://dx.doi.org/10.1108/14601061211243648.

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22

Maluleka, P., and T. Mathebula. "Trends in African philosophy and their implications for the Africanisation of the South Africa history caps curriculum: a case study of Odera Oruka philosophy." Yesterday and Today 27 (2022): 65–89. http://dx.doi.org/10.17159/2223-0386/2022/n27a3.

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Анотація:

A Kenyan philosopher, Henry Odera Oruka (1944-1995), conceptualised and articulated the six trends in African philosophy. These are ethno-philosophy, nationalistic-ideological philosophy, artistic (or literary philosophy), professional philosophy, philosophic sagacity and hermeneutic philosophy. In this article, we maintain that the last three of these trends, namely professional philosophy, philosophic sagacity, and hermeneutic philosophy, are useful in our attempt to contribute to Africanising the school history curriculum (SHC) in the Curriculum Assessment Policy Statement (CAPS) in post-apartheid South Africa. Against this background, we make use of Maton's (2014) Epistemic-Pedagogic Device (EPD), building on from Bernstein's (1975) Pedagogic Device as a theoretical framework to view African philosophy and its implications for the Africanisation of the SHC in CAPS in post-apartheid South Africa. Through the lens of Maton's EPD, we show how the CAPS' philosophy of education is questionable; untenable since it promotes 'differences of content'; and is at the crossroads, i.e., it is stretched and pulled in different directions in schools. Ultimately, we argue that Oruka's three trends form a three-piece suit advertising one's academic discipline (professional philosophy); showing South Africa's rich history told in the words ofAfrican elders (sage philosophy); and imploring school history learners to embark on a restless, unfinished quest for knowledge in the classrooms in post-apartheid South Africa.

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23

Kumar, Mahesh. "PROTECTIVE SAGACITY FOR CORONA WARRIORS DURING COVID-19 PATIENT CARE: A REVIEW." Journal of Pharmaceutical and Scientific Innovation 9, no. 5 (October 8, 2020): 139–41. http://dx.doi.org/10.7897/2277-4572.095185.

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24

KAPLAN, LAWRENCE S. "Jefferson as Anglophile: Sagacity or Senility in the Era of Good Feelings?" Diplomatic History 16, no. 3 (July 1992): 487–94. http://dx.doi.org/10.1111/j.1467-7709.1992.tb00518.x.

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25

Irving-Stonebraker, Sarah. "“The Sagacity of the Indians”: William Dampier’s Surprising Respect for Indigenous Knowledge." Journal of Early Modern History 21, no. 6 (December 7, 2017): 543–64. http://dx.doi.org/10.1163/15700658-12342543.

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Abstract English privateer and amateur ethnographer William Dampier’s work abounds with admiring descriptions of the knowledge and skills of the indigenous societies he encountered on his global voyages. These positive descriptions of indigenous culture make a surprising juxtaposition against the tenor of ethnography little more than a century later, when biological theories of race grounded disparaging attitudes toward indigenous cultures. This article explores the conditions of possibility of a historical moment during the late seventeenth and early eighteenth-century Anglophone world, in which it was possible to acknowledge some of the merits of indigenous knowledge. I argue that it was the framework of Baconian natural history, with its focus on useful knowledge, and its methodological emphasis on empirical data rather than theorizing, which made it possible for Dampier to treat indigenous societies not only as the objects of knowledge, but more importantly, as sources of knowledge.

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26

André, Paul, and M. C. Schraefel. "Designing for (un)serendipity: Computing and chance." Biochemist 31, no. 6 (December 1, 2009): 19–22. http://dx.doi.org/10.1042/bio03106019.

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The tale of a lame, one-eyed, toothless camel1 may not, at first glance, seem an auspicious start for ground-breaking discoveries of penicillin, X-rays and chocolate chip cookies. However, when Horace Walpole coined the word serendipity in 1754, based on the tale of ‘The Three Princes of Serendip’ and the aforementioned camel, he was giving name to the accidental sagacity (i.e. accidental wisdom) involved in many scientific discoveries and inventions, where there is “no discovery of a thing you are looking for”1.

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27

Buchanan, W. W. "Jamie the Saxt's a Counterblaste to Tobacco." Journal of the Royal College of Physicians of Edinburgh 30, no. 2 (June 2000): 154–57. http://dx.doi.org/10.1177/147827150003000211.

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King James VI of Scotland (Jamie the Saxt) became James I of England in 1603. This led to what is now known as the United Kingdom: indeed the flag, the Union Jack, is named after him. He was probably the best educated king to sit on a European throne, although he often lacked sagacity. He authorised a new translation of the Bible, now known as the King James Bible. He is also remembered for his abhorrence of smoking tobacco, which he ably expressed in A Counterblaste to Tobacco in 1604.

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28

Klementeva, Tatiana. "Reception of the Idea of Confucius Sagacity in PRC’s Philosophical Thought (1949–1976)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2020): 126. http://dx.doi.org/10.31857/s086919080010850-2.

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29

Lewis, Rhodri. "A Kind of Sagacity: Francis Bacon, theArs Memoriaeand the Pursuit of Natural Knowledge." Intellectual History Review 19, no. 2 (January 2009): 155–75. http://dx.doi.org/10.1080/17496970902981652.

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30

Anithaashri, T. P., and R. Baskaran. "Enhancing Multi-User Network Security Using Sagacity and Dismissal of Conquered Movements (SDCM)." Journal of Computational and Theoretical Nanoscience 13, no. 1 (January 1, 2016): 69–78. http://dx.doi.org/10.1166/jctn.2016.4770.

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31

Agada, Ada. "Book Review: Philosophic Sagacity and Intercultural Philosophy: Beyond Henry Odera Oruka." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 6, no. 1 (July 21, 2017): 110. http://dx.doi.org/10.4314/ft.v6i1.6.

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32

Pirc, Tadej. "What is African Philosophy?" Ars & Humanitas 12, no. 1 (July 20, 2018): 189–203. http://dx.doi.org/10.4312/ah.12.1.189-203.

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Анотація:

The article focuses on the concept of African philosophy. I enter the discussion with some of the earliest texts that we can classify both as philosophical and of African origin. I proceed with an overview of four approaches to philosophising in Africa, as identified by Henry Oruka (ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy, and professional philosophy) and, in reference to other categorisations, emphasise the critique by Peter Bodunrin, who attributes the status of true philosophy exclusively to professional or academic philosophy. The explication makes it evident that the question of African Philosophy is in essence the question of Philosophy itself.

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33

Pirc, Tadej. "What is African Philosophy?" Ars & Humanitas 12, no. 1 (July 20, 2018): 189–203. http://dx.doi.org/10.4312/ars.12.1.189-203.

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Анотація:

The article focuses on the concept of African philosophy. I enter the discussion with some of the earliest texts that we can classify both as philosophical and of African origin. I proceed with an overview of four approaches to philosophising in Africa, as identified by Henry Oruka (ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy, and professional philosophy) and, in reference to other categorisations, emphasise the critique by Peter Bodunrin, who attributes the status of true philosophy exclusively to professional or academic philosophy. The explication makes it evident that the question of African Philosophy is in essence the question of Philosophy itself.

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34

Sundaram, Jayasree P., Lori P. Montross, Emily A. Meier, A'verria S. Martin, Rebecca Daly, and Dilip V. Jeste. "More Than Just Better Physical Health: Can Integrative Medicine Increase Sagacity in Older Adults?" American Journal of Geriatric Psychiatry 22, no. 3 (March 2014): S101—S102. http://dx.doi.org/10.1016/j.jagp.2013.12.116.

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35

Ojo, Sanya. "Navigating ethnic entrepreneurship in religion and culture meld." Journal of Enterprising Communities: People and Places in the Global Economy 13, no. 5 (November 28, 2019): 625–46. http://dx.doi.org/10.1108/jec-11-2018-0089.

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Анотація:

Purpose The purpose of this paper is to examine ethnic entrepreneurship within the contexts of religion, cultural hybridity, segregation, diasporic network and enterprise. Design/methodology/approach The study collected two sets of data from 15 black African respondents/entrepreneurs through face-to-face interviews in London, UK. Findings Findings point to immigrants’ entrepreneurial adaptation through traditional and dogmatic interpretations of religious beliefs in the informal sector. Originality/value The paper offers fresh insights into the religion/faith and socio-cultural meld in the sagacity of black African entrepreneurship. Such insights afford great opportunities to construct new sites of meaning or frame new explanations of entrepreneurship among the ethnic group – using religion and culture as important environmental munificence.

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36

Goitein, S. D. "Portrait of a medieval India trader: three letters from the Cairo Geniza." Bulletin of the School of Oriental and African Studies 50, no. 3 (October 1987): 449–64. http://dx.doi.org/10.1017/s0041977x00039458.

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The first comprehensive survey of Geniza documents about the trade on the route to India was published by me in Speculum, A Journal of the American Medieval Academy, 29, 181–97, in April 1954. At that time I was able to give a report about 130 Geniza papers related in one way or another to the India trade. Soon after the article was published, a distinguished institution offered me the opportunity to publish the material in full. I accepted with enthusiasm and set feverishly to work. But slowly it dawned upon me that one should not try to solve problems by sagacity at a time when new sources that could provide factual answers to those problems might lurk around the corner

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37

Beynon, Malcolm J. "Introduction and Elucidation of the Quality of Sagacity in the Extended Variable Precision Rough Sets Model." Electronic Notes in Theoretical Computer Science 82, no. 4 (March 2003): 30–39. http://dx.doi.org/10.1016/s1571-0661(04)80703-5.

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38

Ibanga, Diana-Abasi. "Philosophical sagacity as conversational philosophy and its significance for the question of method in African philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 6, no. 1 (July 21, 2017): 69. http://dx.doi.org/10.4314/ft.v6i1.4.

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39

Grigaliūnienė, Monika, and Roma Kačinskaitė. "GENDER REPRESENTATION IN THE NATIONAL ASSESSMENTS OF MATHEMATICAL ACHIEVEMENTS." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 2 (May 28, 2021): 224–33. http://dx.doi.org/10.17770/sie2021vol2.6300.

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Анотація:

Balanced gender representation allows stereotype threat effect to be avoided so it is important in any type of educational materials, but it is even more so in national assessments as in some cases their outcome determines opportunities for young people. This study is centered on gender representation in the country-wide [Lithuanian] assessments of students' mathematical knowledge and skills, particularly, on the national assessments and exams level. The research data was analyzed using the authors' evaluation matrix. There were seven categories of topics found in contextual problems: free time and socialization, housework, movement, sagacity, shopping, skillfulness and sports. Study shows that some types of assessments represent genders in a more balanced way than others. When compared to other educational or entertainment sources of written information, national assessments of mathematical achievements seems to represent gender in a more balanced way.

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40

Ling, Wei-Li, Wai-Heng Lua, and Samuel Ken-En Gan. "Sagacity in antibody humanization for therapeutics, diagnostics and research purposes: considerations of antibody elements and their roles." Antibody Therapeutics 3, no. 2 (April 2020): 71–79. http://dx.doi.org/10.1093/abt/tbaa005.

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Анотація:

Abstract The humanization of antibodies for therapeutics is a critical process that can determine the success of antibody drug development. However, the science underpinning this process remains elusive with different laboratories having very different methods. Well-funded laboratories can afford automated high-throughput screening methods to derive their best binder utilizing a very expensive initial set of equipment affordable only to a few. Often within these high-throughput processes, only standard key parameters, such as production, binding and aggregation are analyzed. Given the lack of suitable animal models, it is only at clinical trials that immunogenicity and allergy adverse effects are detected through anti-human antibodies as per FDA guidelines. While some occurrences that slip through can be mitigated by additional desensitization protocols, such adverse reactions to grafted humanized antibodies can be prevented at the humanization step. Considerations such as better antibody localization, avoidance of unspecific interactions to superantigens and the tailoring of antibody dependent triggering of immune responses, the antibody persistence on cells, can all be preemptively considered through a holistic sagacious approach, allowing for better outcomes in therapy and for research and diagnostic purposes.

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41

Kanwal, Nayab, Asia Saif Alvi, and Hamid Iqbal. "History of Women Empowerment in Pakistan: A Study from Political Slogan to Practices (1947 to 2008." Global Sociological Review VI, no. III (September 30, 2021): 32–39. http://dx.doi.org/10.31703/gsr.2021(vi-iii).05.

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Анотація:

Women's empowerment is promoting women's sagacity of self-worth, capability to decide their personal choices, and right to sway societal change for themselves. Empowering women is equipping them with utensils they want to have influence and power over their personal lives. Political parties during elections campaigns promise gender equality and women empowerment but these promises remained unfulfilled. It is a pragmatic issue in Pakistan as it ranked approximately at bottom of the Gender Gap Index – 151st out of 153 countries. The 1973 Constitution protects women's rights under various Articles. The study aims to examine women's empowerment in Pakistan from slogans to practices. It will also examine the political manifestos of parties during election campaigns and after occupying political power. The qualitative method with an exploratory approach was adopted to find out the answers to the research questions. No country can develop until half of the population actively participates in state affairs.

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42

Moran, Andrew. "Milton’s Dantean Raphael." Ben Jonson Journal 29, no. 1 (May 2022): 99–132. http://dx.doi.org/10.3366/bjj.2022.0330.

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While Raphael’s guidance of Adam has provoked much discussion, his origin in the Apocrypha, which Milton in Christian Doctrine derided as “fabulous, low, trifling, and quite foreign to real sagacity and religion,” deserves more attention. This article argues that his origin in Tobit, considered canonical by Catholics, is only the beginning of his Catholic identity. Through the “divine” Raphael, who encourages in Adam an exaggerated confidence in his own nature, Milton critiques another charming, philosophical, Catholic storyteller whose teachings are grounded in the analogia entis, the author of The Divine Comedy. Milton imitates Dante’s practice of making the epic predecessor a character—Raphael guides Adam as Virgil had the Pilgrim—to critique Dante’s poetic presumption and deficient understanding of sin. Michael, the angel from the Protestant Bible whose teaching hews closely to Scripture, with his emphasis on sin and obedience then provides a model for the Protestant poet.

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Ochieng’-Odhiambo, Frederick. "Césaire’s Contribution to African Philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 35–54. http://dx.doi.org/10.4314/ft.v10i1.3.

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The essay explicates Aimé Césaire’s contribution to the discipline of African philosophy, which ironically, is unknown to many scholars within African philosophy, especially in Anglophone Africa. In his Return to my Native Land, Césaire introduced two new concepts: “négritude” and “return”. These would later turn out to be crucial to the discourse on African identity and African philosophy. In his Discourse on Colonialism, Césaire raised two very closely related objections against Placide Tempels’ Bantu Philosophy. His first dissatisfaction was that Tempels merely followed Lévy-Bruhl and his adherents by proposing another point of view in support of the misguided theory of the prelogical. Secondly, in so doing, his aim was nothing more than to make a presentation of an argument insupport of European imperialism and colonialism. His Discourse on Colonialism, therefore, set the ground for later criticisms that were levelled against ethnophilosophy as an approach to African philosophy. Keywords: Négritude, Return, Thingification, Ethnophilosophy, Philosophic sagacity.

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Ming (陳明), Chen. "The Difference Between Confucian and Mencian Benevolence." Journal of Chinese Humanities 2, no. 2 (August 25, 2016): 217–35. http://dx.doi.org/10.1163/23521341-12340035.

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Confucius and Mencius differ in many ways in describing and demonstrating benevolence. For Confucius, benevolence is a basic concept, with filial piety at its core, and entails socially and culturally regulated action; benevolence symbolizes self-perfection while sagacity symbolizes perfection of all things in the universe. In contrast, for Mencius, who transforms the Confucian universe of unending life into a philosophical universe and changes Confucian benevolence of familial respect into a universal and absolute moral sentiment or instinct, the universe is a basic concept. With the universe as the metaphysical core, Mencius changes benevolence from the fruit of intention to an object of thought, so it is no longer a relation between life and its projects but, rather, a relation between the mind and its cultivation. Confucius talks about benevolence through the individual and familial morality while Mencius does so through the universe and human nature. Distinguishing Confucian and Mencian benevolence has theoretical importance for Confucianism and practical importance in our lives.

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LEE, Chan. "A Conceptual Contour of Character and Capacity in Virtue Epistemology : Focusing on sagacity and honesty in the Analects." Journal of The Society of philosophical studies 123 (December 31, 2018): 239–64. http://dx.doi.org/10.23908/jsps.2018.12.123.239.

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Adeyemi, Olusola Smith, Adeyemi Kabir Bisiriyu, and Abarowei Felicia. "Postcolonial Psychosis and Recovery Process in Osita Ezenwanebe’s Withered Thrust and Helon Habila’s Measuring Time." International Journal of Culture and History 3, no. 2 (December 24, 2016): 61. http://dx.doi.org/10.5296/ijch.v3i2.10499.

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A dialectical study of the histories of colonization according to scholars like Mohan (2012), Ashcroft (1989) and Bhoemer (1993) are the histories of the collisions between the natives and the European communities, and since colonization involves direct territorial appropriation of another geopolitical entity, combined with forthright exploitation, appropriated cultural power with political sagacity, colonized nations are bound to be subjected to the position of inferior. The outcome of this conflict leads to the emergence of postcolonial theory, whose multiple discourses and trajectories, significations and positional ties has made its conceptualization difficult. Nonetheless as a set of unstable formations, it claims as its special provenance the terrain that in an earlier day used to go by the term ‘Third World’, describing the emergence of new cultural productions as a result of colonized-colonial relations. This paper however discusses the problems the colonized nations faced after the expiration of the so-called colonialism and through the study of Osita Ezenwanebe’s Withered Thrust and Helon Habila’s Measuring Time the paper reveals the postcolonial psychosis encountered by nations that have undergone the experience of colonial rule.

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Chandrasekar, Dr V. "Philosophy of Education: a review." Journal of Development Economics and Management Research Studies 10, no. 16 (2023): 257–63. http://dx.doi.org/10.53422/jdms.2023.101633.

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A careful analysis of the theories of education right from Plato through John Locke to John Dewey till the present day will reiterate on the need for a correct understanding of Philosophy of Education. It is pertinent here to remember the qualities that Plato seems to suggest – namely, quick intelligence, memory, sagacity, cleverness coupled with highspiritedness and magnanimity. A teacher can do this only when he functions in an impersonal manner. Another factor that makes up a teacher is the fact that he should be able to combine his teaching abilities with a strict sense of governance. Tirukkural, a thematic presentation of the views from this text will definitely showcase the contribution of Tirukkural (G.U.Pope and Dr Cheyon) in the field of education too. It is important for one to define philosophy of education in such a way that it can contribute to the overall development of the child. Hence this paper has attempted to look into what philosophy of education ought to be in the light of these wise sayings.

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Weible, Christopher M. "IN MEMORIUM—Peter DeLeon (1943–2020) “Standing on the Shoulders of a Giant: The Sagacity of Peter deLeon’s Policy Sciences”." Policy Sciences 53, no. 3 (July 30, 2020): 389–94. http://dx.doi.org/10.1007/s11077-020-09400-4.

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Vaughan Williams, Leighton. "THE CLEVERNESS OF CROWDS." Journal of Prediction Markets 3, no. 3 (December 17, 2012): 45–47. http://dx.doi.org/10.5750/jpm.v3i3.468.

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What is it to be wise? An online search for dictionary definitions of the word ‘Wisdom’ reveals the following example: “The ability to use your experience and knowledge in order to make sensible decisions or judgments” (Collins Cobuild English Dictionary, 2003). A second example is the following: “The ability to discern or judge what is true, right, or lasting; insight” (American Heritage Dictionary, 2009). As a final example: “Knowledge of what is true or right coupled with just judgment as to action; sagacity, discernment, or insight” (Dictionary.com, 2009). There are plenty of dictionaries to skim, but I believe these definitions pretty much sum up what people usually mean when they use the word ‘Wisdom’. The definitions highlighted above are not identical, of course. It might, for example, be sensible from the point of view of a jury wanting to go home to make a hasty and ill-considered decision about the defendant’s guilt, but does this make their action wise? In this example, the jury may indeed be acting wisely in their immediate personal interests but can we justifiably describe their behaviour as wise in a greater context?

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Cohn, Elisha. "Dickens's Talking Dogs: Allegories of Animal Voice in the Victorian Novel." Victorian Literature and Culture 47, no. 3 (2019): 541–74. http://dx.doi.org/10.1017/s1060150319000135.

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How does the category of the “animal” contribute to the Victorian novel? In the 1840s and 1850s, magazines offered endless short tales of “animal sagacity” that most commonly featured dogs, demonstrating the virtues of the species. An 1858 article in Household Words, “Old Dog Tray,” observes, “Alas! not a day will pass but we can descry human qualities in the brute, and brute qualities in the human being; and, alas again, how often we find a balance of love, fidelity, truth, generosity, on the side of the brute!” In the 1850s and 1860s, the analogies between human and animal behavior upon which these tales depended became a resource to the growing fields of comparative ethology and evolutionary theory—Frances Power Cobbe would suggest in 1877 that dogs had “reflex morality.” Meanwhile, novels from this period increasingly raised questions of the scientific, political, and aesthetic value of claims of resemblance among species. For Charles Dickens, whose work offered a capacious image of the London population, the question of who belongs in a family, a community, or a nation persistently turned to the status of animals. In his work, animal figures mark meditations on the conditions and limits of social inclusion.

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