What is wisdom? How do you know you acquired wisdom? Part I
What is wisdom? How do you know you acquired wisdom
? Part I
What is wisdom? How do you know you acquire wisdom? Part I
On the entrance of the Delphi oracle it is written, know thy self' and, nothing too much'. This, the ancient Greeks thought it to be the mark of wisdom.
Knowing oneself is as difficult as getting to the moon without oxygen. It is extremely difficult to immerse into the labyrinth of the self, the psyche, and find out what impulses does itemante and what control does it have over your lives.
Furthermore, to the question what is the nature of the self? Here, it is out of reach, even for an intelligent scientist like Freud. To the question, what is the origin of the self? Here, we are in absolute darknessreflected bymystery and enigma, for nobody knows.
Thus, to demand to 'know oneself', is nearly demanding what is next to impossible. For the self, being a mysterious thing in nature and in origin especially does not unveil itself easily, if ever. It is not an organic cell of a plant, or even ofour body, to which all sciences contribute to its discovery in the labaratory.
Psychology does not answermajor questions about the self. Is it the mind? Is it the soul? Is it the para-physique ofthe human aspect? No one can answer, until now,precisely or otherwise.
This, to know oneself, is meant is to observe your impulses and motivations, your inclinations towards good and evil, towards right and wrong, its wants and its needs and to attempt to find out means of control and canalization accordanceto the best of what you can do with respect to order and harmony.
The second motto of Greek wisdom (Greek, Sophia or Latin ,Sapia) refers to, nothing too much'. That is to say no excess', in everything. You ought to conduct your life and your thoughts, feelings and actions in moderation and do not go to extremes. Extremes of behavior denotes you are disequilibrated and unbalanced to the edge of folly, which is the opposite of wisdom.
This is also difficult to attain, for we all have our extremes of conduct. But who puts the criterion of the spectrum of extremes and decide which action is which? Absolute follycan itbeexemplified ininhumans like Hitler, Caligula, Nero, Paul Pot or Bin Ladden, not to forget of course Nietzsche who became actually mad for the last ten years of his life.
However, this state of equilibrium, inside-outside ,of your being, has more chance to be attained in comparison with the first motto to know oneself.
But are these really the criteria of wisdom, or does wisdom have a more far fetched objective and criterion of identification?
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