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Ever since the beginning of 20th century biblical studies started to pay attention to the Greco-Roman historical and cultural context of the scriptures in their interpretations. This article uses “metis”, a kind of wisdom originated from Greek mythology, as a lens to present this connection. The author firstly introduces the features of “metis” and argues that “metis” has become a motif existing in the ancient Greek and Roman literatures. It is a wisdom favored and used frequently by the weak and powerless. Jesus and his followers who lived in the area of Palestine and Greco-Roman context not only knew this wisdom but also used it to fight against the Jewish and Roman authorities. Thus, this “metis” motif is easy to be found in New Testament narratives, and plays a role of producing new meaning and new vision. In order to illustrate the connection between “metis” motif and biblical narratives, this article focuses on two verses in Mark 7:24-30 and presents the meaning-construction function of “metis” motif in this story after reviewing the interpretation history of these two verses. [ABSTRACT FROM AUTHOR]

This article investigates the nature of practical wisdom in organizational life through the notion of mētis, which we interpret as situated resourcefulness. Drawing on Greek mythology, we explore the nature of mētis and discuss its mythological characteristics in relation to a contemporary organizational episode. We suggest that the consideration of mētis not only highlights the shortcomings of measurement and conceptual order in management, but also allows us to project a more processual managerial response which accepts the fallacy of unilateral control and strives towards a harmonic balance of continually unfolding, dynamic and recursive patterns. [ABSTRACT FROM PUBLISHER]

The representation of the evil admits at least three models : medical and pathogenic, mechanistic and logical or geological and civilizational. If we leave aside the metaphysical and theological views postulating a nature or the final meaning of evil, the evil is what to avoid or to fight for a pratical reason, a view that we can find a model for in Greek Metis. [ABSTRACT FROM AUTHOR]

The author argues that we have chosen a rhetorical history that normalizes and silences rhetorical bodies. In response, the author exhumes an embodied history of rhetoric, reexamining the myths of the Greek goddess Metis as a means of enlivening rhetorical theory and history. The author then connects these myths to other rhetorical traditions invoked by Hélène Cixous and Gloria Anzaldúa, connecting Metis to Medusa and to mestiza consciousness. The author affirms the rhetorical power of the body, specifically of those bodies that challenge rhetorical norms. [ABSTRACT FROM AUTHOR]