wisdom

Purpose: The present study was aimed to examine the performance of social-cultural deputy of municipality in terms of the indexes of training professional citizens. Methodology: Research method was descriptive (survey) in terms of data collection method; and in terms of objective, it was practical. The statistical population consisted of all citizens (379962 people) residing in Tehran's region 1. Sample size included 384 individuals selected using a Morgan Table and a cluster random sampling method. Data collection method was a made questionnaire which was designed based on a 5-point Likert scale. Face and content validity of the questionnaire was approved; and its reliability was calculated to be 0.79, using Cronbach's alpha coefficient. In order to analyze data, a single-sample "t" test was used. Findings: Obtained results showed that the performance of social-cultural deputy of municipality was in a medium level in terms of teaching three components of wisdom, participation, and civil behavior. Discussion: The result also indicated that it was in a lower than medium level in terms of teaching six components of lawfulness, identity, responsibility, ethics, self-esteem, and dependency

Purpose: This study was conducted with the aim of determine the effect of wisdom and socio-economic status of the family through the mediation of academic self-concept on academic vitality. Methodology: The purpose of the research was applied and the research method was descriptive correlation type. The statistical population of research included all female high school students in district 2 of Tehran in 2018 with a total of 1200 people, 300 people According to Kerjeci- Morgan table were selected by multistage random sampling. The study tools were included Wisdom Measurement by Schmitt et al., (2012); Socio-Economic Status Inventory by Ghodratnama et al., (2013); School Self-Concept Inventory by Chen & Thompson (2003) and Educational Vitality Questionnaire by Dehghani Zadeh et al., (2013). The data were analyzed using structural equation modeling and Amos software. Findings: The results of the present study showed that wisdom has a positive and significant effect on self-concept (P=0.001). Wisdom has a positive and significant effect on academic vitality (P=0.001). Socio-economic status has no direct effect on self-concept (P=0.208). Socio-economic status has no direct effect on academic vitality (P=0.358). Self-concept has a positive and significant effect on academic vitality (P=0.001). Wisdom has an indirect and significant effect on academic vitality through the mediation of academic self-concept (P=0.001). Socio-economic status has no indirect effect on academic vitality in a positive and significant way with the mediation of academic self-concept (P=0.208) Conclusion: Wisdom in turn directly and indirectly through the mediation of self-concept affects the students' academic vitality.

Wisdom is one of the highest virtues and in a wide range of social activities, ultimately improves oneself and society. It is inherently involved in ethical behavior and the pursuit of social justice and equity for all. Moral intelligence is also one of the moral constructs that lead humans to perform great valuable actions. The purpose of this study was to explain wisdom based on the moral intelligence. For this purpose, a sample of 350 adults (220 females and 130 males) in the age range of 20 to 72 was selected by multistage cluster sampling method from different districts and communities. They answered the wisdom questionnaire of San Diego and the moral intelligence of Lennik and Kiel. Data were analyzed using structural equation modeling. The results of the analysis demonstrated that the model fits best for this purpose as the effect of moral intelligence and its dimensions on wisdom was confirmed. Based on the results of this study, it is suggested that social and educational settings and environments, in addition to conventional intelligence, can benefit from moral intelligence where wise people with high wisdom can contribute effectively to a better community development.

Wisdom is a concept which has been extensively studied in many researches during recent years. On the other hand, occupational burnout is an issue that has affected teachers’ activities for many years. Occupational burnout is caused by increasing responsibility of teachers over the years. To study the effect of wisdom-therapy on teachers’ occupational burnout, 34 EFL (English as a Foreign Language) teachers who worked in Hamedan high schools were selected using convenience sampling method and assigned randomly into two groups of experimental and control, each including 17 teachers. Maslach Burnout Inventory-Educator’s Survey developed by Maslach, Jackson, and Leiter (1996) was used for examining teachers’ occupational burnout and using one of wisdom-therapy techniques, teachers of the experimental group received training in ten sessions. Finally, using the mentioned inventory, teachers’ occupational burnout was examined again. The results of ANCOVA revealed that wisdom-therapy had a significant effect in reducing the level of occupational burnout, depersonalization and emotional exhaustion among Iranian EFL teachers. In addition, the results also showed that wisdom-therapy had a significant effect in improving the level of personal accomplishment. Thus, it is suggested that wisdom-therapy techniques be used in education and be part of teachers’ training.

The selection of all the words of the Holy Quran, including: the selection of words from the article "SOBH", is based on wisdom. The approach of paying attention to literary sciences can lead to the discovery of the literary and guiding wisdom of these words in the verses. The main question of this research is: "What is the literary wisdom (or purpose) of the words indicating the time of morning from the article "SOBH" in the Holy Quran?" For this reason, the derivatives of the word "SOBH" in the verses were examined and conceptualized. Then, the literary and guiding aspect of words with the meaning of morning in the text of the verse was analyzed. The wisdoms obtained are: 1) From the article "SOBH", the words infinitive noun, infinitive, subject noun, perfect verb and imperfect verbs have the meaning of morning time. 2) The importance of swearing in the morning. 3) Asking about the approach of morning, a sign of urgency. 4) "Fa" in "Fa asbahu" is a sign of the time of morning. 5) "Mosbahin" is a substitute for explaining the divine order. 6) morning simile or metaphor to put aside the night. 7) Virtual morning for all times. 8) Morning breathing is a metaphor for gradual clarity. 9) In the morning of irony to surprise the enemy, perform the rosary and pray. 10) Confrontation and prostration between morning and night is a sign of confrontation between truth and falsehood or guidance and polytheism.

The words of the Qur'an are wise and truths can be discovered from it with literary sciences. The question of this research is"What is the wisdom and literary teachings of swearing at night from the root "Layl" in the Holy Quran?" With a descriptive and analytical method, some of these teachings taken from literary sciences are: 1)oath to the whole, beginning, middle or end of the night and ten nights; Expressing the importance of division. 2)The verbs "Yaghshi" and "Yaser" express the gradual occurrence of night. 3)Removing the object "yaghshi" which means generalization and the object "yaghsha" land and other things. 4)"Al" gender or promise in "Al-Lail"(Fajr:4) indicates the gender of the night or a certain night. 5)The inflection of "Al-layl" to "Layal-e-Ashr" is a general over specific expression, and the inflection to "al-Fajr" is an opposite. 6)Allowing the removal of the "y" at the end of "Yasr"(Fajr:4) to express the eloquence of the speech; The permission to remove the adaf in (Shishq:17) expresses the generality. 7)Golding "Layal" expressing the greatness and designation of special nights. 8)The ratio of "Ghashi", "Saja", "Yaser" to "Al-Layl" is allowed by reason of the ratio of verb or cause to time. 9)"Sajji", "Wasaqh", "Aasas", "Yaser" are metaphors for things related to the night. 10)"Aasas" is an allusion to the end of the night. 11)contrast of night with day or night with morning; Expressing the difference between natural works or the two faces of right and wrong.