Editing Wisdom (section)

===Eastern philosophy===
{{main|Eastern philosophy}}

====In Confucian thought====
{{main|Confucianism}}
[[File:Confucius, fresco from a Western Han tomb of Dongping County, Shandong province, China.jpg|thumb|[[Confucius]] in a fresco from a [[Western Han]] tomb in [[Dongping County|Dongping]], [[Shandong]]]]

In Confucian thought, wisdom (''[[Mencius (book)#Content|zhi]]'', 智) is closely linked to ethical living and social harmony. [[Confucius]] (551–479 BCE) taught that wisdom is not merely intelligence but the ability to act virtuously in relationships and governance.<ref>{{cite book |last=Confucius |title=The Analects |orig-year=5th century BCE |year=2003 |publisher=Penguin Classics}}</ref> It involves self-cultivation, learning from the past, and practicing benevolence (''[[Ren (philosophy)|ren]]'', 仁), which Confucius regarded as a foundational virtue.<ref name="auto"/>

Wisdom in Confucianism is practical and moral, requiring individuals to cultivate righteousness (''yi'', 義) and ritual propriety (''li'', 禮) in order to contribute to a stable society.<ref>{{cite book |last=Chan |first=Wing-Tsit |title=A Source Book in Chinese Philosophy |orig-year=1963 |year=2009 |publisher=Princeton University Press}}</ref> The ideal wise person, or "superior person" (''junzi'', 君子), embodies wisdom by continuously refining their character and aligning their actions with ethical principles.<ref>{{cite book |last=Slingerland |first=Edward |title=Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China |year=2007 |publisher=Oxford University Press}}</ref>

Later Confucian thinkers expanded on this concept. [[Mencius]] (372–289 BCE) emphasized compassion and moral intuition as sources of wisdom, arguing that humans are naturally inclined toward goodness but must develop wisdom through education and reflection.<ref>{{cite book |last=Mencius |title=Mencius |orig-year=4th century BCE |year=2004 |publisher=Penguin Classics}}</ref> [[Xunzi (philosopher)|Xunzi]] (c. 310–235 BCE), by contrast, saw wisdom as the product of strict discipline and adherence to ritual, believing that human nature is inherently flawed and must be shaped through deliberate effort.<ref>{{cite book |last=Xunzi |title=Xunzi: The Complete Text |orig-year=3rd century BCE |year=2014 |publisher=Princeton University Press}}</ref>

The Confucian approach to wisdom remains influential in [[East Asia]]n ethics, education, and leadership philosophy, continuing to shape modern discussions on morality and governance.<ref>{{cite book |last=Tu |first=Wei-ming |title=Confucian Thought: Selfhood as Creative Transformation |orig-year=1985 |year=1998 |publisher=State University of New York Press}}</ref>

====In Buddhist philosophy====
{{main|Buddhist philosophy}}

[[File:Shakyamuni-Thangka.jpg|thumb|Shakyamuni Buddha flanked by Chenrezig and Manjushri]]
In Buddhist philosophy, wisdom (''[[Prajñā (Buddhism)|prajñā]]'', प्रज्ञा) is one of the threefold training principles (along with ethics and meditation). It involves seeing reality as it truly is, free from delusions. In [[Mahayana Buddhism]], wisdom is often personified by the Bodhisattva [[Manjushri]], who wields a sword to cut through ignorance. [[Zen]] traditions emphasize ''[[satori]]'' (悟り), a sudden flash of wisdom or enlightenment. In [[Theravāda Buddhism]], wisdom is developed through [[vipassanā]] (insight meditation), leading to the realization of [[impermanence]] (''anicca''), suffering (''[[duḥkha]]''), and non-self (''[[anattā]]''). Buddhist religious traditions provide comprehensive guidance on how to develop wisdom.<ref name="Karunamuni-2019">{{cite journal|last1=Karunamuni|first1=N.|last2=Weerasekera|first2=R.|title=Theoretical Foundations to Guide Mindfulness Meditation: A Path to Wisdom|journal=Current Psychology|volume=38|issue=3|pages=627–646|doi=10.1007/s12144-017-9631-7|url=http://mindrxiv.org/mfs63/|year=2019|s2cid=149024504}}</ref><ref name="Bhikkhu Bodhi">{{cite web|url=https://www.accesstoinsight.org/lib/authors/bodhi/waytoend.html|title=The Noble Eightfold Path|access-date=16 March 2009|publisher=Access to Insight|first=Bhikkhu|last=Bodhi}}</ref>

The term {{transliteration|sa|[[Prajñā (Buddhism)|Prajñā]]}} was translated [[Chinese Buddhism|into Chinese]] as
{{lang|zh|智慧}} (pinyin {{transliteration|zh|zhìhuì}}, characters [[:wikt:智|智]] "knowledge" and [[:wikt:慧|慧]] "bright, intelligent"). In Chinese Buddhism, the idea of wisdom is closely linked to its Indian equivalent as it appears for instance in certain conceptual continuities that exist between [[Asanga]], [[Vasubandhu]] and [[Xuanzang]].{{Explain|reason=what are these continuities, how do they illustrate the linkage?|date=August 2023}}<ref>{{cite journal |last1=Jannel |first1=Romaric |title=Xuanzang and the Three Types of Wisdom: Learning, Reasoning, and Cultivating in Yogācāra Thought |journal=Religions |date=May 2022 |volume=13 |issue=6 |page=486 |doi=10.3390/rel13060486 |doi-access=free |url=https://philpapers.org/archive/JANXAT.pdf }}</ref>

Developing wisdom is of central importance in [[Buddhism|Buddhist]] traditions, where the ultimate aim is often presented as "seeing things as they are" or as gaining a "penetrative understanding of all phenomena", which in turn is described as ultimately leading to the "complete freedom from suffering".<ref name="Karunamuni-2019" /><ref name="Bhikkhu Bodhi" /> In Buddhism, developing wisdom is accomplished through an understanding of what are known as the [[Four Noble Truths]] and by following the [[Noble Eightfold Path]].<ref name="Karunamuni-2019" /><ref name="Bhikkhu Bodhi" /> This path lists [[mindfulness]] as one of eight required components for cultivating wisdom.<ref name="Karunamuni-2019" />

Buddhist scriptures teach that wise people conduct themselves well.<ref>''[[Anguttara Nikaya|AN]]'' 3:2</ref> A wise person does actions that are unpleasant to do but give good results, and does not do actions that are pleasant to do but give bad results.<ref>''AN'' 4:115</ref> Wisdom is the [[antidote]] to the [[Kleshas (Buddhism)|poison]] of [[ignorance]]. The [[Gautama Buddha|Buddha]] has much to say on the subject of wisdom including:

* He who arbitrates a case by force does not thereby become just (established in [[Dhamma]]). But the wise man is he who carefully discriminates between right and wrong.<ref>''[[Dhammapada]]'' v. 256</ref>
* He who leads others by nonviolence, righteously and equitably, is indeed a guardian of justice, wise and righteous.<ref>''Dhammapada'' v. 257</ref>
* One is not wise merely because he talks much. But he who is calm, free from hatred and fear, is verily called a wise man.<ref>''Dhammapada'' v. 258</ref>
* By quietude alone one does not become a [[Wise old man|sage]] ({{transliteration|sa|muni}}) if he is foolish and ignorant. But he who, as if holding a pair of scales, takes the good and shuns the evil, is a wise man; he is indeed a {{transliteration|sa|muni}} by that very reason. He who understands both good and evil as they really are, is called a true sage.<ref>''Dhammapada'' v. 268–269</ref>

To recover the original supreme wisdom of self-nature ([[Buddha-nature]] or [[Tathāgata|Tathagata]]) concealed by the self-imposed three dusty poisons (the [[Kleshas (Buddhism)|kleshas]]: greed, anger, ignorance), Buddha taught to his students the threefold training by turning greed into generosity and discipline, anger into kindness and meditation, ignorance into wisdom.{{cn|date=February 2025}}

==== In Hindu philosophy ====
{{Main|Hindu philosophy}}

In Hindu philosophy, wisdom (''[[jñāna]]'', ज्ञान) is closely associated with [[self-realization]] and spiritual knowledge. Unlike the empirical knowledge (''vidyā'', विद्या) gained through sensory experience, wisdom in Hinduism involves insight into the ultimate nature of reality (''[[Brahman]]'', ब्रह्मन्) and the self (''[[Ātman (Hinduism)|Ātman]]'', आत्मन्).<ref name="auto1"/> The [[Upanishads]], foundational texts of Hindu thought, describe wisdom as the realization that all worldly distinctions are illusions (''[[Maya (religion)|maya]]'', माया), and that the self is one with the infinite consciousness of Brahman.<ref>{{cite book |last=Olivelle |first=Patrick |title=The Early Upanishads: Annotated Text and Translation |orig-year=1998 |year=1998 |publisher=Oxford University Press}}</ref>

Within [[Vedanta]] philosophy, wisdom is considered the path to liberation (''[[mokṣa]]'', मोक्ष). [[Adi Shankaracharya]] (c. 8th century CE) argued that true wisdom (''[[jnana yoga]]'') arises through discrimination (''viveka'', विवेक) between the real and the unreal.<ref>{{cite book |last=Shankara |first=Adi |title=Vivekachudamani: Crest-Jewel of Discrimination |orig-year=8th century CE |year=2004 |publisher=Advaita Ashrama}}</ref> He taught that ignorance (''avidyā'', अविद्या) binds individuals to the cycle of [[samsara]] (rebirth), and wisdom is the means to overcome illusion and attain self-realization.<ref>{{cite book |last=Comans |first=Michael |title=The Method of Early Advaita Vedanta |orig-year=2000 |year=2000 |publisher=Motilal Banarsidass}}</ref> In contrast, [[Dvaita Vedanta]], founded by [[Madhvacharya]] (13th century CE), holds that wisdom involves recognizing the eternal distinction between the self and God, rather than dissolving all distinctions.<ref>{{cite book |last=Sharma |first=B. N. K. |title=The Philosophy of Madhvacharya |orig-year=1962 |year=2008 |publisher=Motilal Banarsidass}}</ref>

Wisdom is also a core element in Hindu sacred texts, including the ''[[Bhagavad Gita]]'', where [[Krishna]] teaches [[Arjuna]] that true wisdom transcends personal desires and emotions.<ref>{{cite book |last=Easwaran |first=Eknath |title=The Bhagavad Gita |orig-year=1985 |year=2007 |publisher=Nilgiri Press}}</ref> The Gita outlines three paths to wisdom:

* [[Jnana yoga]] – the path of intellectual discernment and self-inquiry.
* [[Bhakti yoga]] – the path of devotion to a personal deity as a means to wisdom.
* [[Karma yoga]] – the path of selfless action leading to enlightened understanding.<ref>{{cite book |last=Sargeant |first=Winthrop |title=The Bhagavad Gita: Twenty-Fifth Anniversary Edition |orig-year=1984 |year=2009 |publisher=State University of New York Press}}</ref>

Hindu wisdom traditions remain deeply influential in both spiritual practice and philosophical inquiry, with modern thinkers like [[Swami Vivekananda]] and [[Aurobindo Ghose]] integrating ancient wisdom concepts with contemporary thought.<ref>{{cite book |last=Halbfass |first=Wilhelm |title=Tradition and Reflection: Explorations in Indian Thought |orig-year=1991 |year=1991 |publisher=State University of New York Press}}</ref> [[Medha Sūktam|''Medha'']] is a goddess of wisdom found in the ''[[Garuda Purana]]''.<ref>{{cite journal
| last1 = Scott
| first1 = David
| date = 1998
| title = The Perennial Message of 'the Goddess': Enduring Themes down the Ages in Bactria
| url = http://www.jstor.org/stable/29757365
| journal = East and West
| volume = 48
| issue = 1/2
| pages = 27–39
| jstor = 29757365
| access-date = 25 July 2024
| quote = In the ''Garuda Purana'' 1.7.9, one of the manifestations of the energy of Sarasvati was ''medha'' (wisdom), an identification repeated with respect to the Goddess in the ''Devi Mahatmya'' 1.11. Thus it is no surprise to find with Anahita, in verse 86 of her ''Aban Yast'', that 'the priests (''athravans'') who read and the pupils of the priest will beg of thee knowledge'.}}</ref>

====In Taoist philosophy====
{{main|Taoist philosophy}}
[[File:Bagua Zhao Huiqian.jpg|thumb|upright=0.9|''Bagua'' diagram from Zhao Huiqian's ({{lang|zh|趙撝謙}}) ''Liushu benyi'' ({{lang|zh|六書本義}}, {{circa|1370s}})]]

Taoist views of wisdom (''[[wu wei]]'', 無為) emphasizes effortless action, aligning with the natural flow of the universe (''[[Tao]]''). While early Confucianism values social harmony and structured virtue, Taoist wisdom often embraces paradox and non-conformity. The ''[[Zhuangzi (book)|Zhuangzi]]'' text, attributed to [[Zhuang Zhou]] (c. 4th century BCE), presents wisdom as a state of effortless flow (''wu wei''), where one aligns with the spontaneous patterns of nature rather than imposing human will.<ref>{{cite book |last=Zhuangzi |title=Zhuangzi: Basic Writings |orig-year=4th century BCE |year=2003 |publisher=Columbia University Press}}</ref> This contrasts with Confucian ideals of ritual and duty, as Taoist wisdom values freedom from rigid thinking and acceptance of change.<ref>{{cite book |last=Mair |first=Victor H. |title=Wandering on the Way: Early Taoist Tales and Parables of Zhuangzi |year=1998 |publisher=University of Hawaii Press}}</ref>

Taoist wisdom also includes cosmological insight, recognizing that all things emerge from the ''[[Tao]]'' (道), the fundamental force of existence.<ref>{{cite book |last=Kirkland |first=Russell |title=Taoism: The Enduring Tradition |year=2004 |publisher=Routledge}}</ref> In ''[[Tao Te Ching]]'' (道德經), attributed to [[Laozi]] (6th century BCE), wisdom is described as yielding like water, able to overcome obstacles through gentleness rather than force.<ref name="Laozi-2006">{{cite book |last=Laozi |title=Tao Te Ching |orig-year=4th century BCE |year=2006 |publisher=Hackett Publishing}}</ref> This perspective aligns with Taoist ethics, which discourage aggression and rigid control, instead promoting a harmonious existence in sync with nature’s rhythms.<ref>{{cite book |last=Ames |first=Roger T. |title=Dao De Jing: A Philosophical Translation |year=2003 |publisher=Ballantine Books |isbn=978-0345444196}}</ref> He also describes wisdom as understanding the balance of opposites ([[Yin and yang|Yin and Yang]]) and acting in harmony with nature rather than imposing force.<ref name="Laozi-2006"/>

Unlike Western views, Taoist wisdom often involves paradox and non-action, valuing spontaneity over rigid rules. Taoist sages are often depicted as detached from worldly concerns, seeking a deeper, wordless understanding of existence that transcends conventional logic.<ref>{{cite book |last=Robinet |first=Isabelle |title=Taoism: Growth of a Religion |year=1997 |publisher=Stanford University Press}}</ref>