Practical and transcendent wisdom: Their nature and some longitudinal findings

A self-report Adjective Check List (ACL) Practical Wisdom Scale (PWS) and external ratings of Transcendent Wisdom (TWR), based on subjects' examples of personally important wisdom, were used to study the personality correlates and life implications of two types of wisdom among participants in their 50s in a longitudinal study of women. High scorers on both the PWS and the TWR were cognitively complex, perceptive, insightful, and healthily self-directed. Only the PWS was associated with social initiative and leadership, empathy, and generativity. Only the TWR correlated with openness to experience, intuition, and creativity. ACL data from young adulthood were used to show that both the women and their spouses increased on the PWS from early to mature adulthood. For women, we demonstrated how occupation (psychotherapy) and traumatic life events (divorce) contributed to these agerelated gains.     

Predictors of Early Community Involvement: Advancing the Self and Caring for Others

Recent research on community involvement points to the importance of both agentic (advancing the self) and communal motives (serving others) as key predictors, though few studies have examined both simultaneously. At the same time, research has identified generativity, defined as concern for future generations as a legacy of the self, as particularly relevant for community involvement. Moreover, generativity involves both agentic and communal motives, meaning that advancing personal goals and caring for others are integrated in this construct. Therefore, the purpose of this study was to examine how individual differences in attributes pertaining to self and to others—specifically, self‐esteem, initiative, and empathy—related to both generativity and community involvement. A sample of adolescents (N = 160; 64% female, M_age = 17) and a sample of young adults (N = 237; 84% female, M_age = 20) completed a survey including measures of community involvement and generativity. Generative concern fully mediated the associations between individual differences (self‐esteem, initiative, and empathy) and community involvement, suggesting that the early generativity has a role in fostering capacities and contribution in youth. These developmental indicators pertaining to self and others link to actions that benefit the community through a desire to benefit future generations.     

Wisdom at the end of life: Hospice patients’ reflections on the meaning of life and death

The processes of aging and confronting mortality are often accompanied by unique psychological challenges. From the perspective of positive psychology, such challenges can yield opportunities for growth, including increased wisdom. This qualitative study explored 15 terminally ill hospice patients’ perspectives on wisdom, the dying process, and the meaning of life using consensual qualitative research methods. Most participants cited humility as a key component of wisdom, emphasizing that “Wisdom is when we realize ‘I don’t really know much’.” Other components of wisdom included self-knowledge, rationality, experiential learning, listening to and learning from others, and sharing knowledge with others. Participants also suggested that the process of facing illness and death presents opportunities for positive growth, including changing priorities and learning to appreciate life more fully in the present moment. In considering the sources of meaning in their lives, participants emphasized relational connections, personal growth, spirituality, vocational fulfilment, and living a full life. Participants also shared their reflections on important past experiences and regrets. Lastly, participants offered advice to others based on their experiences facing illness and mortality. Implications for psychological care of the dying and future research are discussed.     

智慧:结构、类型、测量及与相关变量的关系

智慧是个体在其智力与知识的基础上,经由经验与练习习得的一种德才兼备的综合心理素质,包括聪明才智与良好品德两大成份.智慧可分为常规智慧与应变智慧、群体智慧与组织智慧、个人智慧与一般智慧、德慧与物慧等,可用三维智慧量表、自我评估智慧量表以及智慧发展量表等进行测量,并与年龄、性别、文化、教育、人格、思维方式、智力等存在重要关联.今后应该深入探究智慧的概念与结构,拓展其研究方法、测量工具与教育策略以及开展中国化研究.     

Religiousness, spirituality, and psychosocial functioning in late adulthood: findings from a longitudinal study

This study used longitudinal data to examine the relations among religiousness, spirituality, and 3 key domains of psychosocial functioning in late adulthood: (a) sources of well-being, (b) involvement in tasks of everyday life, and (c) generativity and wisdom. Religiousness and spirituality were operationalized as distinct but overlapping dimensions of individual difference. In late adulthood, religiousness was positively related to well-being from positive relations with others, involvement in social and community life tasks, and generativity. Spirituality was positively related to well-being from personal growth, involvement in creative and knowledge-building life tasks, and wisdom. Neither religiousness nor spirituality was associated with narcissism. The relations between religiousness, spirituality, and outcomes in late adulthood were also observed using religiousness scored in early and spirituality scored in late middle adulthood. All analyses were controlled for gender, cohort, social class, and the overlap between religiousness and spirituality.     

Generativity and Erikson's “belief in the species”

Generativity is the concern for guiding and promoting the next generation through such creative behavior as parenting, teaching, mentoring, leading, and generating products and outcomes that benefit others. Erikson (1963) has argued that in order to be generative in adulthood, people must have a fundamental “belief in the species” or a faith that human progress is possible and worth working toward. The present study focuses on hope and trust concerning the self and others (Erikson's “belief in the species”). In addition, however, the study examines the relation between generativity and personality traits, in this case, dominance, leadership, self-absorption, and nurturance. A sample of 70 adults was administered (1) a series of self-report questionnaires converging on Erikson's idea of belief in the species, (2) a self-report scale assessing generativity, (3) measures of personality traits, and (4) two open-ended measures of generativity requiring subjects to describe life commitments and creative endeavors. The results provide modest support for Erikson's claim of a link between belief in the species and generativity, with significant positive correlations obtained (1) between self-report generativity and two measures of belief in species and (2) between generativity assessed through life commitments and one measure of belief in the species. In addition, the personality trait of nurturance was positively related to all three generativity measures. Problems and issues in the assessment of generativity are discussed.     

Meaning making,self‐determination theory,and the question of wisdom in personality

Self‐determination theory (SDT) has advanced the most comprehensive model of motives for human flourishing in the field of personality psychology and beyond. In this article, we evaluate SDT relative to the process of meaning making, particularly from a narrative perspective, showing what SDT can and cannot explain about the construction of self‐identity and its relation to human flourishing. On the one hand, SDT explains how subjective assessments of need fulfillment drive the process of self‐determined living. The internal motives that follow such fulfillment serve as important themes in people's life stories that predict several markers of hedonic and eudaimonic well‐being. On the other hand, SDT's focus on subjective fulfillment limits what SDT can explain about how wisdom, which is a canonical good of both eudaimonia and meaning making, helps people make sense of life's more difficult or unfulfilling events. SDT may facilitate a facet of wisdom that is more subjective and experiential but not the critical facet of wisdom defined by objectively more complex structures of interpretation.     

I Know My Story and I Know Your Story: Developing a Conceptual Framework for Vicarious Life Stories

Vicarious life stories are mental representations of other people's life stories. We propose a conceptual framework that situates the study of vicarious life stories at the crossroads between personality and social cognition, identifies their potential functions, and describes possible connections between vicarious and personal life stories. Two preliminary studies compared chapters and specific memories in personal and close others' life stories in two groups of student participants. Ages associated with chapters and specific memories in personal and vicarious life stories showed similar temporal distributions. Emotion ratings of both personal and vicarious life story chapters were related to personality traits and self‐esteem, although relations were more consistent for personal chapters. In conclusion, personal and vicarious life stories share important similarities. Mental models of other people include vicarious life stories that serve to expand the self as well as facilitate understanding of others.     

Wisdom and Positive Psychosocial Values in Young Adulthood

The current project investigates wisdom and positive psychosocial characteristics in young adults in a series of three overlapping studies. Study 1 (N = 61) investigated wisdom and ego-integrity, values, and life attitudes. Results indicated that wisdom was positively correlated with ego-integrity and self/other-enhancing values, as well as a sense of personal coherence; wisdom was negatively correlated with hedonistic values. Study 2 (N = 62) investigated wisdom and attachment anxiety/avoidance and life attitudes. Results replicated the findings for the life attitudes of Coherence and Existential Vacuum demonstrated in study 1 and extended these findings by showing predicted correlations among wisdom and four other life attitudes, as well as demonstrated negative correlations among wisdom and attachment avoidance and attachment anxiety. Study 3 (N = 62) showed that wisdom positively predicted attributional complexity, a variable found to reduce social judgement biases. Implications and future directions are discussed.     

What predicts wisdom-related performance? A first look at personality,intelligence, and facilitative experiential contexts

Wisdom has long been suggested as a desired goal of development (see e.g. Clayton and Birren, 1980; Erikson, 1959; Hall, 1922; Staudinger and Baltes, 1994). Questions concerning the empirical investigation of wisdom and its ontogeny, however, are largely still open. It is suggested that besides person characteristics, certain types of experience may facilitate wisdom-related performance. A sample of clinical psychologists (n=36) and highly educated control professionals (n=54) ranging in age from 25 to 82 years responded verbally to two wisdom-related tasks involving life planning and completed a psychometric battery of intelligence and personality measures. Three primary findings were obtained. First, training and practice in clinical psychology was the strongest predictor of wisdom-related performance (26%) and, in addition, showed some overlap with personality variables in this predictive relationship. Second, 14% of the variance in wisdom-related performance was accounted for by standard psychometric measures of personality and intelligence. Personality variables were stronger predictors than variables of intelligence. Important personality predictors were Openness to Experience and a middle-range location on the Introversion–Extraversion dimension. Third, wisdom-related performance maintained a sizable degree of measurement independence (uniqueness). Predictive relationships were consistent with research on naive conceptions of wisdom and our own theoretical account of the ontogenesis of wisdom-related performance. © 1998 John Wiley & Sons, Ltd.     

Through Multiple Lenses: Implicit Theories of Creativity Among Indian Children and Adults*

This constructivist qualitative enquiry reveals a multiplicity of implicit theories of creativity extant in Indian culture with generic and domain specific usage of indigenous terms. Creativity was dominantly construed as a faculty of the nature of ‘pratibha’, in keeping with Indian philosophical thought, and with reference to the self, with participants invoking the holistic self, cognitive self, experiential/emotional self and physical self to describe creativity. The sense of creativity in these seemingly disparate, self‐based construals, the uncovering of which is the unique contribution of this study, derived from the person's experience of a sense of agency, rather than merely the production of novelty per se. This emphasis on process; novelty being central for some but epiphenomenal for others; the varied meanings of ‘newness’; experiencing creativity as self‐expression, self‐extension, self‐fulfillment and self‐actualization; and equating creativity with the act of learning reflect distinctive elements of implicit theories that have emerged in this study.     

Settling on what we are: The central place of the sense‐of‐self in education,and the implication of the concepts of the teleon and telentropy for the development of the sense‐of‐self

The purpose of this article is to illustrate the centrality of the development of a person's sense‐of‐self in his or her personal growth, and so to justify why educators should deliberately focus the attention of learners on the development of their own senses‐of‐self.

We describe the sense‐of‐self as a person's working hypothesis of what he or she is, as a functioning being. (This is in contrast to the notion of self‐concept, which is composed of the beliefs and evaluations that one has about oneself as a person in a social context.)

To illustrate the centrality of the sense‐of‐self we introduce two associated concepts—the teleon and telentropy. Teleons are “purposeful action patterns,” which may be regarded as the defining characteristic of any living system, including human beings.

Telentropy is similar to entropy (encountered in physics and chemistry), but instead of dealing with the level of disorder in externally described systems, it represents the level of informational confusion existing within an organism regarding its own true nature.

We discuss the implications of the concepts “teleon” and “telentropy” for a person's educability, using examples from daily life and educational institutions.

We provide a number of suggestions for the revising of educational practice to foster the development of the sense‐of‐self in learners. This we demonstrate to have potentially beneficial effects of the general stress levels of society.     

Generativity,the Big Five,and Psychosocial Adaptation in Midlife Adults

ABSTRACT The study examines the extent to which 2 sets of personality variables—(1) dispositional traits (and their facets) within the Big Five taxonomy and (2) the adult developmental construct of generativity—are associated with psychosocial adaptation in midlife adults (N=128), conceived as the combination of individual well‐being and positive societal involvements. Generativity is conceived as an adult's concern for and commitment to promoting the well‐being of future generations. Multiple regression analyses showed that dispositional traits were more strongly associated with individual well‐being than was generativity, but generativity was much more strongly associated with positive societal engagement than were the traits. Correlations between dispositional traits and generativity revealed that highly generative adults were elevated on most of the facets of Extraversion and Openness. For the other 3 traits, generativity was positively related to facets of competence, achievement striving, dutifulness, altruism, and trust and negatively related to vulnerability, anxiety, depressiveness, and modesty.     

Be yourself,believe in yourself,and be happy: Self‐efficacy as a mediator between personality factors and subjective well‐being

Strobel, M., Tumasjan, A. & Spörrle, M. (2011). Be yourself, believe in yourself, and be happy: Self‐efficacy as a mediator between personality factors and subjective well‐being. Scandinavian Journal of Psychology 52, 43–48. Research has shown close connections between personality and subjective well‐being (SWB), suggesting that personality traits predispose individuals to experience different levels of SWB. Moreover, numerous studies have shown that self‐efficacy is related to both personality factors and SWB. Extending previous research, we show that general self‐efficacy functionally connects personality factors and two components of SWB (life satisfaction and subjective happiness). Our results demonstrate the mediating role of self‐efficacy in linking personality factors and SWB. Consistent with our expectations, the influence of neuroticism, extraversion, openness, and conscientiousness on life satisfaction was mediated by self‐efficacy. Furthermore, self‐efficacy mediated the influence of openness and conscientiousness, but not that of neuroticism and extraversion, on subjective happiness. Results highlight the importance of cognitive beliefs in functionally linking personality traits and SWB.     

老年人的智慧

智慧是个体在其人生经历中习得的一种德才一体的综合心理素质, 是成功老龄化的重要标志和毕生发展的理想终点。研究发现, 三维智慧量表、自我评估智慧量表、成人自我超越问卷等自陈式测量和柏林智慧范式、智慧推理等表现式测量对老年人智慧评估具有良好性能; 老年人智慧发展受到开放性、自我反思、情绪调节、人格成长等内在因素以及受教育程度、关键生活经历、社会环境等外在因素的交互影响; 毕生发展的智慧为老年人带来更高主观幸福感、生活满意度以及更少社会疏离感、孤独感和抑郁。未来应该开发多测度、整合的老年人智慧测评工具; 深入揭示老年人智慧的预测因素、影响后效及其内部作用机制; 进一步探索社区养老服务中老年人智慧的干预与培育策略。     

Do core self‐evaluations and trait emotional intelligence predict subjective well‐being in dental students?

We examined unique associations between surface personality traits of emotional intelligence, core self‐evaluations, and subjective well‐being in dental students. A cross‐sectional study of 218 undergraduates showed that trait emotional intelligence (trait EI) and core self‐evaluations (CSE) predicted subjective well‐being controlling the Big Five personality traits. Structural equation modeling showed that trait EI and the neuroticism component of CSE better predicted affective components of subjective well‐being, and cognitive CSE traits (self‐esteem, self‐efficacy, and locus of control) better predicted life satisfaction, the cognitive component of subjective well‐being. These findings demonstrate the utility of a parallel‐process approach that specifies differential prediction of cognitive and affective subjective well‐being components.     

智者一定自我超越吗？智慧与自我超越的关系

智慧与自我超越的关系紧密虽毋庸置疑,但其关系模式存在三种观点：自我超越是智慧表现的影响因素;自我超越是智慧的一个方面或子类型;自我超越是智慧心理过程的核心。三种观点的分歧源自智慧定义的不同取向,在各自的理论体系中都有其合理性。本研究以自我超越式的智慧自我为核心的智慧自我-人格-表现多层模型整合了现有的智慧与自我超越关系的多种观点,在发现每种观点更适宜的解释水平及其背后意义的同时,为进一步探究智慧多层内涵提供了可能方向。     

智者必怀仁？智慧与美德的关系辨析

智慧与美德是独立但相互作用的心理结构。针对其关系,以往哲学家与心理学家基于个人经验和文化观念进行了大量规范性层面的理论思辨,但仍存在理论分歧（线性论、阈值论、从属论）,且缺少以定量方法为主的描述性层面的实证研究,尤其缺乏基于实验的关于“智”与“仁”双向因果关系的探索。未来研究可以借鉴实验伦理学的范式,着眼于研究特定领域、特定情境下智慧与美德之间的双向因果关系,加强中国文化背景下的智慧与美德关系的研究,并探索其潜在的认知神经机制。如何统一智慧与美德关系的“应然”与“实然”的研究,是接下来需要面临的挑战。     

The Changing Self: Using Personal Documents to Study Lives

ABSTRACT In this paper we describe a technique for coding expressions of preoccupation with aspects of the adult self in personal documents and retrospective autobiographical writings In particular we explore the value of this approach by analyzing themes of identity, intimacy, and generativity expressed in Vera Brittain's diary and correspondence, written during her adolescence in World War I, and in her retrospective autobiographical account of that period in her life Analyses aim to use Erikson's theory of personality development to describe her psychological experience at the time and to compare that account with the later one