關(guān)于智慧的英語作文

1、關(guān)于智慧的英語作文篇一：智慧寫智慧"Wisdom is knowledge and good judgment based on experience; being wise. 2. wise conduct; wise words. 3. scholarly knowledge."It seems to me that the dictionary's authors have relied upon an extraverted measure of wisdom based upon what can be known about another's

2、thoughts and actions. However, a person's wisdom need not always to be seen for it to be present in significant measure. How, then, can one approach such an extremely complicated and ephemeral state such as wisdom?One approach bases itself upon the fact that any concept which has a significant u

3、nknown aspect can be approached through antinomies - the presentation of two sides which appear to be opposition with each other. Whenone defines the phenomenonof wisdom solely by measurable, earthly standards only one pole is used - the material pole and the other dimension - the spirtual pole, or

4、what we might call the "its unknowndimension" that is present in any wise action whether it be in word or deed - is ignored. While a one-sided definition may work in some situation, in others it distorts the reality of the situation.It is this "unknown dimension" of wisdom, what

5、we might also call its introverted side, that I wish to emphasize now.I might say without muchrisk of over-stating my case that the missing dimension in Western life is the acceptance that balanced wisdom, the term I am using to express wisdom that includes the above two poles, requires a transactio

6、n with wisdom's opposites, that is, its antinomian nature. I have presented five antinomies of wisdom for you to consider: Earthly (material / instinctual / lumen naturae) and Spiritual (its unknown aspects / archetypal / lumen dei)Individual and CollectiveKnowledge and RelationshipWisdom and Fo

7、olishnessGood and EvilTraditional Judeo-Christian religion speaks muchabout wisdom, the chief text being embodied in the book of Proverbs, whichI conside to be the "primer" on helping one understand wisdom's unknown pole. Onecannot go very far in their understanding or growth in wisdom

8、 if they completely disregard a statements in Proverbs like: "the fear of the Lord is the beginning of wisdom" (Prov. 1:6). Whether one is religious or not, an understanding of and a non-denigrating attitude - toward wisdom's unknown pole demandsan serious exploration of a relationship

9、 with the imago dei, for how else can one fully grasp that in the Scriptures, wisdom is personified or embodied. Through personification we can relationally embrace wisdom rather than it being solely an abstract knowledge or be left as only a "definable goal." It is my opinion that wisdom

10、can be embraced and loved only when it is personified. Onemight call this "the engaging wisdom's heat" to distinguish it from the cooler aspects of embracing wisdom only as concept.The quest for balanced wisdom is an elusive thing, much like going toward a destination to which one neve

11、r arrives. Instead of this making one impatient, I encourage you to consider that all noble things are difficult, costly, and time-consuming.Furthermore, unlike the usual trips we take in life, wisdom's path often diverts us from our conscious intention; we find ourselves in unknownand disorient

12、ing places. These two aspects of the pursuit of wisdom are perceived intuitively as the tension between knowing that the path leads to greater connectedness and increase yet at the sametime deconstruction and lack of definiteness. Without this uncomfortableness, inherent in its pursuit, wisdom canno

13、t be manifested, remaining dead, or perhaps inert.The pursuit of wisdom is, in part, a battle of the heart in which the pursuit of pleasure and lessening of discomfort, pain, or obligation continually pull us away from engaging its unknown pole. The Scripture, "out of the heart flows the issues

14、 of life," just touches the depths of such a confrontation.Concretely, the "issue of life" is blood without which there can be no further life or only a life that is stagnant. I encourage you to make the pursuitof wisdom as precious to youas your own blood and the blood of others.篇二：經(jīng)

15、驗(yàn)和智慧I think the essence of wisdom is emancipation, as far as possible, from the tyranny of the here and the now.We cannot help the egoism of our senses.Sight and sound and touch are bound up with our own bodies and cannot be madeimpersonal.Our emotions start similarly from ourselves.An infant feels

16、hunger or distress, and is unaffected except by his own physical condition.Gradually with the years, his horizon widens, and, in proportion as his thoughts and feelings becomeless personal and less concerned with his own physical states, he achieves growing wisdom.This is of course a matter of degre

17、e.No one can view the world with complete justice, and if anyone could, he would hardly be able to remain alive.But it is possible to makea continual approach towards justice, on the one hand, by knowing things somewhat remote in time or space, and, on the other hand,by giving to such things their d

18、ue weight in our feelings.Itis this approach towards justice that constitutesgrowth in wisdom.Can wisdom be taught?And, if it can, should the teaching of it be one of the aims of education?I should answer both these questions in the affirmative.I do not think that knowledge and morals ought to be to

19、o muchseparated.Even the best technicians should also be good citizens: and whenI say "citizens," I mean citizens of the world and not of this or that sect or nation.With every increase of knowledge and skill,wisdom becomes more necessary, for every such increase strengthens our capacity o

20、f realizing our purposes, and therefore strengthens our capacity for evil, if our purposes are unwise.The world needs wisdom as it has never needed it before: and if knowledge continues to increase, the world will need wisdom in the future even more than it does now.篇三：智慧人生After studying a great man

21、y of historic materials , books and unearthed relics , he summarize the sani culture in yunnan as ah shi - ma culture . he points out that the traditional saniculture comprises four types , namely the hill culturerepresented by mizhi woods and mizhi festival , the fire culture by fire pray and torch

22、 festival , stone culture by stone worship and zulin - bimo ( priests ) culture . the author comprehensively explains the four psychological features deposit in the traditional sani culture , that is the rational tragedy consciousness , the ideal of searching for utopian home ah zhuo - di , the wise

23、 lifestyle rooted from migration and creativity , the open mind to face nonnative culture 篇四：多數(shù)人的智慧還是少數(shù)人的智慧There is an old saying that two heads are better than one, which suggests that the majority 's collective wisdom always dwarfs that of the minority, let alone any individual. There are people who believe that for a society