Professors largely regard the pursuit of wisdom as the ultimate path to success, as many dedicate their lives to discovering the unknown truths. The book of Ecclesiastes, in the Old Testament of the Christian Bible, emphasizes that the pursuit of wisdom is desirable, as it brings one in connection with God. Additionally, it provides a means to advance the community. For example, when a citizen is more informed of the long-term effects of actions, more efficient decision-making can result. However, Qohelet, the narrator of Ecclesiastes, affirms that complete reliance on wisdom can lead to vanity, because we can never know the mind of God. Similarly, Nicomachean Ethics argues, as does Qohelet, in the fact that wisdom is necessary to advance a community. Yet, wisdom cannot stand alone; it needs to be coupled with action.
Though religion does not seem to be at the forefront of Nicomachean Ethics, Aristotle’s take on wisdom seems to agree with that of Qohelet. Greek society did not separate the religious and secular aspects of everyday life. Therefore, Aristotle does not need to emphasize that religion is included in his system of morality. As he begins to list out the virtues, wisdom is among the list of intellectual virtues, along with comprehension. However, wisdom seems to be the “greater task,” because it is not easy to decipher how the “just things are done and… distributed” (Aristotle 5.9.1137). A community cannot be furthered when its citizens simply grasp what a law indicates. Instead, justice can only truly be served if both experience and perception are applied. True wisdom contributes to the balance of society.
For those who do not “lay to heart another’s wisdom,” they are considered useless to the progression of reaching eudaimonia (Aristotle 1.4). In order to arrive at this state, individuals must be able to conduct themselves in the right manners. For this reason, Aristotle believes that wisdom is the ultimate virtue that can lead to finding happiness. In this case, the virtue is designated as “the most finished of the forms of knowledge” (Aristotle 6.7). This is because wisdom enables one to retain the freedom. The individual is capable of choosing the course of action consciously, rather than being imprisoned by his or her desires. Regardless, wisdom’s characteristics are unable to rise to its full potential without prudence.
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Aristotle indicates the importance of using the “latter in preference to the former” (Aristotle 6.7). Though prudence does not require knowledge, this intellectual property is necessary to put the wisdom into action. Without prudence, the superior virtue of wisdom is useless because “practical wisdom is concerned with action” (Aristotle 6.7). All things considered, wisdom is essential in reaching the goal of happiness. However, complete reliance on the knowledge of facts will lead to nowhere. Actions are needed to supplement the growth of a person.
Qohelet, better known as Solomon, has been granted the wisdom of God, as well as every material possession “under the sun” (Ecclesiastes 1:9). Towards the end of his life, though, it seems as if he is unsatisfied with the progression of humanity. Despite his accumulation of wisdom and the given authority to rule over the provinces, “what is crooked [could not] be made straight” (Ecclesiastes 1:15). There is no hope of getting out of the tragic cycle of life, because humans cannot fundamentally change anything. This circular path will continually lead to death and rebirth of generations. Even the wisest are unable to escape this fact. Therefore, it is unjustifiable to expect too much from wisdom, because it is incapable of solving every problem. Experience challenges humans with many apparent sources of conflict that wisdom cannot unravel.
Advancing the more cynical perspective, a person’s legacy is incapable of surviving his or her lifetime. As a result, this inevitability causes individuals to “toil to no end” for a stranger to reap the benefits (Ecclesiastes 4:8). Because God has given wealth and honor to some, it is their duty to bestow it upon others. This nonsensical circumstance actually lies in the true meaning of wisdom. The essence of wisdom lies in changing what is able to be changed and accepting what is immutable. Therefore, giving back to the community can begin the process of restoring the relationship with God.
With this in mind, Qohelet begins to transition his seemingly hopeless tone to a more optimistic attitude. Namely, the attainment of wisdom is seen as an investment in the future. Qohelet even goes so far as to say that the preservation of knowledge is “like the protection of money” (Ecclesiastes 7:12). For instance, money is a necessity because it gains access to the means of sustenance. In the same way, wisdom gives life to those who are able to acquire. It draws them closer in their connection to God.
Furthermore, its counterpart of folly is seen to be destructive. Ecclesiastes is very clear that foolishness leads others on the path of darkness. The “crackling of thorns” reflect the loud but temporary laughter of the fools, similar to their impending death (Ecclesiastes 7:6). Instead, the grief shown in the house of mourning leads to appreciation of their life. His wisdom imparts to him that there are no senseless things “under the sun” (Ecclesiastes 1:9). God is able to make straight what was made crooked. Subsequently, there becomes a “time for every matter” (Ecclesiastes 3:1).
The granted wisdom gives a person the power to prioritize what is important, because in the end, God is in charge. Without God, all virtues that have been gained are pointless, especially when looking at the bigger picture. All the wealth and fortune gained, the energy and labor spent become vanity. Nevertheless, the unfairness of life is countered by the promise that the wicked will be held accountable by a “higher official” (Ecclesiastes 5:8). This is comforting to those who are acquainted with developing their wisdom. Briefly, wisdom is unable to envision the plan of God, but it is necessary to connect with Him.
Qohelet’s perspective on the necessity of wisdom coincides with the viewpoint of Aristotle. This quality is the fundamental building block for the improvement of the community, but it cannot be solely depended on. Alternatively, wisdom is not the complete solution to every problem, especially if it is approached without the use of action. Still, if wisdom is pursued with caution and vigilance, it can allow us to come to terms with the human situation.
