知恵よ さようなら

静けさも従順さも
哲学も賢者のことばも
節度も社会のきまりも
知識も良識も情報も
みんなみんな さようなら

情熱に任せ 心の高まりを感じ
愚かさに身を委ね 自由に生きる
自由に疲れたら 景色を楽しむ

知恵よ さようなら
もう何も知らない自分には戻らない

It is the great multiplication of the productions of all the different arts, in consequence of the division of labour, which occasions, in a well-governed society, that universal opulence which extends itself to the lowest ranks of the people. Every workman has a great quantity of his own work to dispose of beyond what he himself has occasion for; and every other workman being exactly in the same situation, he is enabled to exchange a great quantity of his own goods for a great quantity, or, what comes to the same thing, for the price of a great quantity of theirs. He supplies them abundantly with what they have occasion for, and they accommodate him as amply with what he has occasion for, and a general plenty diffuses itself through all the different ranks of the society.
Observe the accommodation of the most common artificer or day-labourer in a civilised and thriving country, and you will perceive that the number of people of whose industry a part, though but a small part, has been employed in procuring him this accommodation, exceeds all computation. The woollen coat, for example, which covers the day-labourer, as coarse and rough as it may appear, is the produce of the joint labour of a great multitude of workmen. The shepherd, the sorter of the wool, the wool-comber or carder, the dyer, the scribbler, the spinner, the weaver, the fuller, the dresser, with many others, must all join their different arts in order to complete even this homely production. How many merchants and carriers, besides, must have been employed in transporting the materials from some of those workmen to others who often live in a very distant part of the country!

What you can imagine depends on what you know.

I’m selfish, impatient and a little insecure. I make mistakes, I’m out of control, and at times hard to handle. But if you can’t handle me at my worst, then you don’t deserve me at my best.

I believe that everything happens for a reason. People change so that you can learn to let go, things go wrong so that you appreciate them when they’re right, you believe lies so you eventually learn to trust no one but yourself, and sometimes good things fall apart so better things can fall together.

Imperfection is beauty, madness is genius and it’s better to be absolutely ridiculous than absolutely boring.

Sensemaking is practical wisdom grounded in the humanities. We can think of sense making as the exact opposite of algorithmic thinking: it is entirely situated in the concrete, while algorithmic thinking exists in a no-man’s land of information stripped of its specificity. Algorithmic thinking can go wide — processing trillions of terabytes of data per second — but only sense making can go deep.

上善若水。水善利万物、而不争。処衆人之所悪。故幾於道。
居善地、心善淵、与善仁、言善信、正善治、事善能、動善時。
夫唯不争、故無尤。

Ask not of things to shed their veils. Unveil yourselves, and things will be unveiled.

Pour être au plus proche de la vérité, de la réalité d’une situation, vous devez chercher à être lucide. Par quoi passe la lucidité ? En premier lieu, par la pluralité des angles de vue. Lorsque vous êtes devant une situation qui vous trouble ou qui vous entraîne dans des pensées négatives, cherchez par la réflexion toutes les possibles explications de cette situation.

柔らかい物腰と芯の強さ。自然体な女性に似合う「聡明」という生き方
人から言われて嬉しい褒め言葉はなんですか?「美人」「かわいい」「綺麗」「明るい」…外見や性格のことを褒められれば誰しも嬉しいものですが、「聡明な人」と言われるような素敵な女性を目指して、自分のことを振り返ってみませんか。「聡明」とは表面的な美しさや単純な明るさだけではなく、知性を備えたが故の美しさや快活さを伴う魅力のことです。同性からも異性からも好かれる「聡明」な人を目指して、聡明さを得るために必要なことを学んでいきましょう。

言葉にすることで、自分が本当にそう思っているのか、うそをついてはいないか、それがはっきりするんです。

スタディのときもよく僕は、その建物を言葉にしてみることがあります。言葉にすると、自分がうそをついている部分がわかる。”こういう考えで、こういうふうにつくった建物です”と言ったときに、どこかで自分に対してうそをついていると感じるときがあって、それが言葉にするとはっきりするんです。本当におもしろいと思って言っているのか、そうでないのかが、わかる。人は、美しいと特に思っているわけでもないのに、勢いで美しいと言ってしまって、言ったあとに”違うじゃないか”と思ったりもするでしょう。

言葉でうまく言えたからいいとか、言葉にできないからダメということでは、全然ないんです。むしろ逆に、言葉でうまく言えたことでダメだと感じることもあるのです。

言葉にすると、外側から眺められるでしょう。自分の思いみたいなものを、客観的に聞けるようなところがあるんです。

思っていることを言葉にできるかというより、言葉が、何を思うかを決めるんだと思います。言葉にしたときに”ああ、自分はそういうことを言いたいのか”と、可能性が開かれるようなことですね。または逆に、言葉にしたときの違和感から、それを自分は言いたくなかったのだ、とも思う。

A fool thinks himself to be wise, but a wise man knows himself to be a fool.

We generally have less information than we’d like. We have limited foresight into the future. Most of us lack the ability—and the desire—to make sophisticated cost-benefit calculations. Instead of insisting on finding the best possible decision, we will often accept one that seems good enough. And we often let emotion affect our judgment. Yet despite all these limitations, when our imperfect judgments are aggregated in the right way our collective intelligence is often excellent.
This intelligence, or what I’ll call the wisdom of crowds,” is at work in the world in many different guises. It’s the reason the Internet search engine Google can scan a billion Web pages and find the one page that has the exact piece of information you were looking for.

財産も特別な才能もない人が生き抜くには、知恵が重視される。人と渡り合う知恵、ピンチを切り抜ける知恵。タンザニアでは、どんなに貧しくても自分で生きぬくことを考えないといけない。社会保障制度が十分でないなか、知恵で生き抜くしかない。
行商人が「昨日から何も食べていない。買ってくれよ」と言葉をかけると、客は「妻が病気だ。安くしてよ」といった具合。互いに素早く相手の懐具合などの状況を読みあい、「より高く」「より安く」を競い合う。値段が決まった後は、お互いにそれを心を動かされた対価と考える。
アフリカ研究では「モラル（道徳）エコノミー」という言葉がよく聞かれますが、現地の商人の間で暮らすと、道徳、相互扶助という言葉ではちょっと違和感を感じます。物をたかる側、たかられる側ともに知恵を発揮し、「助け合い」を感じさせない商慣習がありますから。

Wisdom is glorious, and never fadeth away, and is easily seen by them that love her, and is found by them that seek her.
She preventeth them that covet her, so that she first sheweth herselfunto them.
He that awaketh early to seek her, shall not labour: for he shall find her sitting at his door.
To think therefore upon her, is perfect understanding: and he that watcheth for her, shall quickly be secure.
For she goeth about seeking such as are worthy of her, and she sheweth herself to them cheerfully in the ways, and meeteth them with all providence.
For the beginning of her is the most true desire of discipline.
And the care of discipline is love: and love is the keeping of her laws: and the keeping of her laws is the firm foundation of incorruption:
And incorruption bringeth near to God.
Therefore the desire of wisdom bringeth to the everlasting kingdom.
If then your delight be in thrones, and sceptres, O ye kings of the people, love wisdom, that you may reign for ever.
Love the light of wisdom, all ye that bear rule over peoples.
Now what wisdom is, and what was her origin, I will declare: and I will not hide from you the mysteries of God, but will seek her out from the beginning of her birth, and bring the knowledge of her to light, and will not pass over the truth:
Neither will I go with consuming envy: for such a man shall not be partaker of wisdom.

The sapiential texts themselves which speak of the eternal pre-existence of Wisdom, also speak of the descent, the abasement of this Wisdom, who pitched a tent for herself among men. Thus we already hear echoing the words of the Gospel of John, who speaks of the tent of the Lord’s flesh. He created a tent for himself in the Old Testament: here the temple is shown, and worship in accordance with the Torah; but the New Testament perspective enables us to realize that this was only a prefiguration of the tent that was far more real and meaningful: the tent of Christ’s flesh. And we already see in the Books of the Old Testament that this lowering of Wisdom, her descent in the flesh, also suggests the possibility that she was rejected. St Paul, in developing his Christology, refers precisely to this sapiential perspective: in Jesus he recognizes the eternal Wisdom that has always existed, the Wisdom that descends and pitches a tent for herself among us and thus he can describe Christ as “the power of God and the Wisdom of God” (1 Cor 1: 24), he can say that Christ has become, through God’s work, “our Wisdom, our righteousness and sanctification and redemption” (ibid., v. 30). Similarly, Paul explains that Christ, like Wisdom, can be rejected above all by the rulers of this world (cf. 1 Cor 2: 6-9), so that within God’s plans a paradoxical situation is created, the Cross, which was to transform itself into the means of salvation for the whole human race.

“般若”という言葉は、「知恵」という意味の仏教語です。サンスクリット語の俗語形(ブラ—クリット語)の「パンニャ—」を音訳して、こんな漢字を宛てたといいます。では、なぜ知恵という言葉を使わずに、般若というのでしようか･･････？
それは、わたしたち凡夫の知恵が、あまりにも自分本位だからです。自分の利益ばかりを考えて、相手のことを思い遣るゆとりがありません。ときには、相手をだますために、悪知恵を働かすことさえします。それが、いわゆる「知恵」というものなのです。
けれども、仏教が求めている知恵は、それとは違っています。仏教では、「俺が･･････」「わたしが･･････」といった気持ちをなくすことが大事なのです。そんな自分勝手な気持ちがなくなったとき、はじめてわたしたちは他人の立場がよくわかり、同情することもできるのです。また、そのときはじめてわたしたちは、物事を正しく、公平に見ることができます。
仏教が求めている知恵は、そのような正しい真理を知ることのできる知恵であります。だから、凡夫の「知恵」と区別して、それをわざわざ「般若」という言葉で呼んだのでしよう。
なお、般若というと、角を生やした鬼女の能面、「般若の面」を思い浮かべる人も多いと思います。女性の激しい嫉妬や怒り、そして悲しみ表現した能面です。室町時代に活躍した面打ちである般若坊が、この能面を創作したことから名がついたといわれていますが、詳しいことはわからないそうです。

私たちは日ごろどのような意味で、知恵という言葉を使っているであろうか。「知恵競」「知恵者」「知恵袋」「知恵の輪」「知恵熱」などさまざまな用例があるが、知恵という言葉の意味はそれほど明確ではない。学校教育の問題で、最近「知識の詰めこみだけでは駄目だ。生きる知恵を教えることが大切だ」といわれたりするように、知恵は単に「知識」ということでもなく、また、頭の回転の早い「利口・利発」ということでもない。従って、知恵は科学的知識のように具体的なものでもなく、功利的目的に必要な利口さのように現実的なものでもない。その人の人格から滲みでる言葉や発想が、人々の人生の指針となるような作用を持つ、そのようなものが知恵ということのようである。要するに、正体不明であって、しかもそれに出遇ってはじめて了解できるのが知恵である。
さて、知恵という言葉の出所である仏教において、それはどうなっているのであろうか。仏教では知恵といえば、原語はParaj(般若)である。特に大乗仏教では、般若波羅蜜多を意味している。般若波羅蜜多とは「知恵の至高性・完成された知恵」という意味である。それでは般若・知恵とは何かと言えば、仏教の基本思想によって一切の存在の本質を見通すはたらきである。他の宗教では説いていない仏教の基本思想とは、「すべての存在は、縁によって起こっているもの（縁起）であり、相互に関係しあって存在しているのであるから、関係性を抜きにして独自に存在しえないもの（無我）である」ということである。私たちは、自分は「私」という確かな存在であると、私たちは思いこんでいるが、確かな「私」などはなく、すべての存在は独自には存在しえない（一切は空である）と見通すのが知恵である。仏教では知恵の意味は明確である。

This year’s theme invites us to reflect on a phrase: “I was eyes to the blind, and feet to the lame”. I would like to consider this phrase from the perspective of sapientia cordis – the wisdom of the heart.

1. This “wisdom” is no theoretical, abstract knowledge, the product of reasoning.
2. Wisdom of the heart means serving our brothers and sisters.
3. Wisdom of the heart means being with our brothers and sisters.
4. Wisdom of the heart means going forth from ourselves towards our brothers and sisters.
5. Wisdom of the heart means showing solidarity with our brothers and sisters while not judging them.
6. I entrust this World Day of the Sick to the maternal protection of Mary, who conceived and gave birth to Wisdom incarnate: Jesus Christ, our Lord.

Le thème de cette année nous invite à réfléchir sur une phrase : « J’étais les yeux de l’aveugle, les pieds du boiteux ». Je voudrais le faire dans la perspective de la « sapientia cordis », la sagesse du cœur.

1. Cette sagesse n’est pas une connaissance théorique, abstraite, fruit de raisonnements.
2. La sagesse du cœur veut dire servir le frère.
3. La sagesse du cœur, c’est être avec le frère.
4. La sagesse du cœur, c’est la sortie de soi vers le frère.
5. La sagesse du cœur c’est être solidaire avec le frère sans le juger.
6. Je confie cette Journée mondiale du Malade à la protection maternelle de Marie, qui a accueilli dans son sein et a donné naissance à la Sagesse incarnée, Jésus-Christ, notre Seigneur.

人間の力で自然を克服せんとする努力が西洋における科学の発達を促した。何ゆえに東洋の文化国日本にどうしてそれと同じような科学が同じ歩調で進歩しなかったかという問題はなかなか複雑な問題であるが、その差別の原因をなす多様な因子の中の少なくも一つとしては、上記のごとき日本の自然の特異性が関与しているのではないかと想像される。すなわち日本ではまず第一に自然の慈母の慈愛が深くてその慈愛に対する欲求が満たされやすいために住民は安んじてそのふところに抱かれることができる、という一方ではまた、厳父の厳罰のきびしさ恐ろしさが身にしみて、その禁制にそむき逆らうことの不利をよく心得ている。その結果として、自然の充分な恩恵を甘受すると同時に自然に対する反逆を断念し、自然に順応するための経験的知識を集収し蓄積することをつとめて来た。この民族的な知恵もたしかに一種のワイスハイトであり学問である。しかし、分析的な科学とは類型を異にした学問である。
たとえば、昔の日本人が集落を作り架構を施すにはまず地を相することを知っていた。西欧科学を輸入した現代日本人は西洋と日本とで自然の環境に著しい相違のあることを無視し、従って伝来の相地の学を蔑視べっしして建てるべからざる所に人工を建設した。そうして克服し得たつもりの自然の厳父のふるった鞭むちのひと打ちで、その建設物が実にいくじもなく壊滅する、それを眼前に見ながら自己の錯誤を悟らないでいる、といったような場合が近ごろ頻繁ひんぱんに起こるように思われる。昭和九年十年の風水害史だけでもこれを実証して余りがある。

「一人で考えろ」と言うと、人間は、どうしても大きなことを考えてしまう。大きなことというのは案外と役に立たないものだ。

Most people would agree that, although our age far surpasses all previous ages in knowledge, there has been no correlative increase in wisdom.
Suppose, for example, that you are engaged in research in scientific medicine. The work is difficult and is likely to absorb the whole of your intellectual energy. You have not time to consider the effect which your discoveries or inventions may have outside the field of medicine. You succeed (let us say), as modern medicine has succeeded, in enormously lowering the infant death-rate, not only in Europe and America, but also in Asia and Africa. This has the entirely unintended result of making the food supply inadequate and lowering the standard of life in the most populous parts of the world. To take an even more spectacular example, which is in everybody’s mind at the present time: You study the composistion of the atom from a disinterested desire for knowledge, and incidentally place in the hands of powerful lunatics the means of destroying the human race. In such ways the pursuit of knowledge may becorem harmful unless it is combined with wisdom; and wisdom in the sense of comprehensive vision is not necessarily present in specialists in the pursuit of knowledge.

• 無念無想　（執着に囚われず、心を解放する）
• 水急不月流　（周りに流されず自分を持つ）
• 日日是好日　（毎日がすばらしい一日）
• 眼横鼻直　（ありのままを受け入れる）
• 松樹千年翠　（大切なものは身近なところにある）
• 曹源一滴水　（どんな大きなものでも始まりは小さな一歩）
• 悟無好悪　（偏見や先入観に惑わさせない）
• 柔軟心　（執着や固定観念に囚われない柔軟な心を持つ）
• 大道通長安　（どの道も幸せに通じている）

大成若缺、其用不弊。大盈若沖、其用不窮。大直若詘、大巧若拙、大辯若訥。躁勝寒、靜勝熱。清靜爲天下正。

L’homme, pendant des millénaires, est resté ce qu’il était pour Aristote : un animal vivant, et de plus capable d’une existence politique ; l’homme moderne est un animal dans la politique duquel sa vie d’être vivant est en question.

Le problème à la fois politique, éthique, social et philosophique qui se pose à nous aujourd’hui n’est pas d’essayer de libérer l’individu de l’État et de ses institutions, mais de nous libérer, nous, de l’État et du type d’individualisation qui s’y rattache. Il nous faut promouvoir de nouvelles formes de subjectivité.

True wisdom lies in gathering the precious things out of each day as it goes by.

Wisdom never lies.

Fidarsi è bene, non fidarsi è meglio.
L’uomo si giudica mal alla cerca.
Al cuore non si comanda.
Chi tace acconsente.
Esperienza, madre di scienza.
I frutti proibiti sono i più dolci.
Vivi e lascia vivere.

• Forget not that the earth delights to feel your bare feet and the winds long to play with your hair.
• I have learned silence from the talkative, toleration from the intolerant, and kindness from the unkind; yet, strange, I am ungrateful to those teachers.
• Your living is determined not so much by what life brings to you as by the attitude you bring to life; not so much by what happens to you as by the way your mind looks at what happens.
• Yesterday is but today’s memory, and tomorrow is today’s dream.
• Friendship is always a sweet responsibility, never an opportunity.
• If you love somebody, let them go, for if they return, they were always yours. And if they don’t, they never were.
• A friend who is far away is sometimes much nearer than one who is at hand. Is not the mountain far more awe-inspiring and more clearly visible to one passing through the valley than to those who inhabit the mountain?

… there are all different kinds of freedom, and the kind that is most precious you will not hear much talked about in the great outside world of winning and achieving and displaying. The really important kind of freedom involves attention, and awareness, and discipline, and effort, and being able truly to care about other people and to sacrifice for them, over and over, in myriad petty little unsexy ways, every day. That is real freedom. The alternative is unconsciousness, the default-setting, the “rat race” — the constant gnawing sense of having had and lost some infinite thing.

There are these two young fish swimming along and they happen to meet an older fish swimming the other way, who nods at them and says “Morning, boys. How’s the water?” And the two young fish swim on for a bit, and then eventually one of them looks over at the other and goes “What the hell is water?”…..
It is about the real value of a real education, which has almost nothing to do with knowledge, and everything to do with simple awareness; awareness of what is so real and essential, so hidden in plain sight all around us, all the time, that we have to keep reminding ourselves over and over:
“This is water.”
“This is water.”

Leonard Koren is a philosopher. Because he makes you think about things in a different way. But he’s not dogmatic. He’s a relativist. The books are not empty books; they are not minimalist. You have to appreciate that. If you are looking for opinions, you won’t find them. If you asked me what Leonard believes in, I would say he is a believer in not believing.

When asked in Japan’s players need to have more of an edge (“malicia“) when playing tougher teams, Alberto Zaccheroni said he has tried to get the Japanese players to take advantage of their unique strengths.

Japanese culture is different. When we play teams from South America or Europe we understand those players play a different way, with an edge (“malicia“), so instead of asking my players to be meaner, I ask them to be smarter.

Blessed is the Second mouse for he shall inherit the Cheese.

Knowledge is knowing a tomato is a fruit. Wisdom is not putting it in a fruit salad.

I am beginning to appreciate the difference between knowledge and wisdom. Knowledge is information which someone is aware. Knowledge also means confident understanding of a subject, the ability to use information for achieving a particular purpose. In dentistry, we have lot of very knowledgeable people. People gain knowledge through learning and education. Knowledge is tangible. Knowledge changes over time.
Wisdom on the other hand is the ability to make correct judgments and decisions. Wisdom is an intangible quality gained through experience. Wisdom is timeless.

The giant pine tree
Grows from a tiny spout
The journey of a thousand miles
Starts beneath your feet

To wisdom belongs the intellectual apprehension of things eternal; to knowledge, the rational apprehension of things temporal.

• As health produces health, so does philosophic wisdom produce happiness. Wisdom is a part of virtue that once possessed makes a man happy.
• A man of practical wisdom has both knowledge and ability to act; the incontinent man has knowledge but lacks the ability to act.
• Understanding is neither about things that are unchangeable nor about things changeable; it is about the objects of practical wisdom. Practical wisdom issues commands, its object is to do the right thing; understanding decides.
• Excellence of deliberation is not opinion. The man who deliberates badly makes mistakes while he who deliberates well does so correctly; correctness in deliberation is the truth that determines opinion. Excellent deliberation attains what is good which is the aim of the man of practical wisdom
• No one is a philosopher by nature; people have by natural judgement, understanding and intuitive reason. We ought to attend to the sayings and opinions of experienced and older people or of people of practical wisdom since experience has given them insight,
• The work of man is achieved in accordance with practical wisdom and moral virtue; virtue makes us aim at the right mark and practical wisdom makes us take the right means.
• Wisdom must be intuitive reason combined with scientific knowledge.

Wisdom is the right use of knowledge. To know is not to be wise. Many men know a great deal, and are all the greater fools for it. There is no fool so great a fool as a knowing fool. But to know how to use knowledge is to have wisdom.

Diversity and independence are important because the best collective decisions are the product of disagreement and contest, not consensus or compromise.

If small groups are included in the decision-making process, then they should be allowed to make decisions. If an organization sets up teams and then uses them for purely advisory purposes, it loses the true advantage that a team has: namely, collective wisdom.

No decision-making system is going to guarantee corporate success. The strategic decisions that corporations have to make are of mind-numbing complexity. But we know that the more power you give a single individual in the face of complexity and uncertainty, the more likely it is that bad decisions will get made.

Because familiarity is such an important test of acceptability, the acceptable ideas have great stability. They are highly predictable. It will be convenient to have a name for the ideas which are esteemed at any time for their acceptability, and it should be a term that emphasizes this predictability. I shall refer to these ideas henceforth as the Conventional Wisdom.

I know not any thing more pleasant, or more instructive, than to compare experience with expectation, or to register from time to time the difference between idea and reality. It is by this kind of observation that we grow daily less liable to be disappointed.

我々がいようがいまいが、どんなに環境を壊そうが、いられなくなるのは我々だけであって、地球にとっては全然問題ない。生物圏だって完全に絶滅するなんてことはない。過去のもっとすごい環境変化にも生物圏は生き残っているわけだから。
我々が生物圏の心配をしたり、地球のことを心配するというのは、我々の傲慢さの反映ですね。我々がすべてを支配しているんだと思い込んでる。

• Man must feel the earth to know himself and recognize his values… God made life simple. It is man who complicates it.
• To a person in love, the value of the individual is intuitively known. Love needs no logic for its mission.
• In wilderness I sense the miracle of life, and behind it our scientific accomplishments fade to trivia.
• Isn’t it strange that we talk least about the things we think about most?
• Real freedom lies in wildness, not in civilization.
• It is the greatest shot of adrenaline to be doing what you have wanted to do so badly. You almost feel like you could fly without the plane.
• Living in dreams of yesterday, we find ourselves still dreaming of impossible future conquests.

細部は全体から独立してそれ自身の形態と機能を主張する。それが非相称的美学の背景にある世界観であろう。その世界観を時間の軸に沿ってもれば「今」の強調であり、空間の面からみれば「ここ」、すなわち眼前の、私が今居る場所への集中である。時間および空間の全体を意識し、構造化しようとする立場に立てば、相称的美学が成り立つ。相称性は全体の形態の一つだからである。時空間の「今＝ここ」主義を前提とすれば、それ自身として完結した部分の洗練へ向うだろう。