Wisdom and Learning from Important and Meaningful Life Experiences

According to the wisdom literature, learning from important and meaningful life experiences can foster wisdom. Leading others is one such experience. This paper explores empirically whether and how learning acquired from leadership experience can foster wisdom, which is defined as a real-life process encompassing three core components: cognitive integration, embodiment in actions, and positive effects for oneself and others. This paper consists of two studies. Study 1 investigated the learning acquired from leadership experience and its relationship with wisdom. Eight leaders in higher education in Taiwan participated in five interviews spanning 2 years which explored the lessons learned from their leadership experience. Analysis of the interviews found that leaders acquired rich and multidimensional learning from their leadership experience and that components of wisdom were involved in their learning and their application of the lessons learned. Study 2 examined whether the results of Study 1 could be generalized to a wider population of higher education leaders. An inventory of learning and wisdom compiled from Study 1 was administered to 94 Taiwanese higher education leaders twice within 8 months. Multivariate statistical analysis showed that leaders’ responses to items of both acquired learning and components of wisdom increased in 8 months and that these increases were strongly correlated. Results suggest that learning from important and meaningful life experiences can foster wisdom.     

Wisdom and memory: Autobiographical memories as the foundation for the recall of wisdom incidents

This article explores how autobiographical memory serves as the foundation for people's accounts of their wisdom. Two complementary approaches to wisdom are introduced: an intrapersonal or person-based approach, which defines wisdom as personal qualities or personality traits, and an interactionist or endeavor-based approach, which focuses on wisdom incidents—people's displays of wisdom in real-life situations. The literatures on autobiographical memory and on wisdom suggest that, when wisdom is defined as personal qualities or personality traits, its foundation in autobiographical memory is self-concept. However, when wisdom is defined as actual displays of wisdom, its foundation in autobiographical memory is specific autobiographical memories. The article discusses how autobiographical memory grounds and constrains the memories of wisdom. Further, using research on autobiographical memory, it argues that memories of wisdom incidents serve self, directive, and social functions, and that such memories are highly accessible, vividly remembered, and reasonably accurate.     

Educators' implicit perspectives on wisdom: A comparison between interpersonal and intrapersonal perspectives

This research aimed to investigate educators' implicit perspectives on wisdom in order to compare interpersonal and intrapersonal perspectives and to help identify similarities or differences between these two theoretical perspectives. A total of 56 educators in Taiwan were interviewed individually. We utilised the grounded theory method to analyse the qualitative data. Results showed that both interpersonal and intrapersonal perspectives converged on four core components of wisdom: intrapsychic integration, actions in service of problem solving and ideal implementation, positive results and feedback and adjustments. The interpersonal perspective referred to external characteristics, and admiration and influence, whereas the intrapersonal perspective included greater detail about intrapsychic integration and action strategies than did the interpersonal perspective. We close with a discussion both of how wisdom appears to span across different fields and how the present results might feed into the teaching of wisdom in schools.     

Wisdom and good lives: A process perspective

Wisdom and good lives are related. On one hand, judgments about whether wisdom has been manifested are often based on conceptions of what is a good life. On the other hand, wisdom, as manifested by human endeavors throughout history which contributed to the common good over the long term, can itself transform the standards that we use to evaluate good lives. In this article, wisdom is defined as a process encompassing three core components—cognitive integration, embodiment in action, and positive effects for oneself and others. One form of wisdom, which transforms our conceptions of a good life, is discussed, using Mother Teresa's endeavor as an example. Her endeavor which embodied an integrated idea—serving Christ by serving the poorest of the poor—generated positive effects for herself and others, and has transformed people's conceptions of a good life. The relationship of this form of wisdom to hardship, happiness, and old age is also discussed.     

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,但基于智慧理论取向的不同,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取向的不同,在各自的理论体系中都有其合理性。以自我超越式的智慧自我为核心的智慧自我-人格-表现纵深模型整合了现有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研究方向。     

The function of wisdom dimensions in ego‐identity development among Chinese university students

This study investigates the relationship between wisdom and ego‐identity among university students in China. Using Marcia's ego‐identity statuses and Ardelt's wisdom dimensions as the theoretical and conceptual framework, the study investigates 356 university students in China. After exploratory and confirmatory factor analyses, four factors from wisdom and five factors from ego‐identity were retrieved. A structural equation model was then conducted to analyse the relationships. The findings were: (1) among wisdom dimensions, cognitive, and reflective wisdom, especially perspective‐taking best predicted achievement, (2) all three dimensions of wisdom predicted moratorium, but reflective wisdom was the most pronounced predictor, (3) all three dimensions of wisdom predicted diffusion, but resentment items from reflective wisdom were the most pronounced predictors, and (4) gender was a significant predictor of ego‐identity achievement and diffusion. These findings suggest that efforts to build reflective wisdom might contribute to healthier ego‐identity formation.     

社会发展过程中城市老年人心理适应的柏林智慧范式研究

基于智慧显义理论,对社会发展过程中我国城市老年人的心理适应进行柏林智慧范式研究。在对上海市社区老年人(n=247)进行社会发展相关典型现实生活问题的随机抽样调查的基础上,遴选三种问题情境,通过结构性晤谈采集老年人(n=65)应对这些问题的认知-行为反应,对晤谈记录进行五个维度的评价,并且考察评价结果与生活满意度的关系。研究结果表明,受访老年人中多数表现出中度的心理适应水平,心理适应较好者具有较高的生活满意度。本研究采用的测评方式具有符合心理测量学要求的信度和效度。本研究对于生活在现代社会的城市老年人的成功老龄化心理适应辅导工作具有重要的指导意义,也有助于进一步开展成功老龄化的跨文化研究。     

Wisdom in clinical reasoning and medical practice

Exploring informal components of clinical reasoning, we argue that they need to be understood via the analysis of professional wisdom. Wise decisions are needed where action or insight is vital, but neither everyday nor expert knowledge provides solutions. Wisdom combines experiential, intellectual, ethical, emotional and practical capacities; we contend that it is also more strongly social than is usually appreciated. But many accounts of reasoning specifically rule out such features as irrational. Seeking to illuminate how wisdom operates, we therefore build on Aristotle’s work on informal reasoning. His account of rhetorical communication shows how non-formal components can play active parts in reasoning, retaining, or even enhancing its reasonableness. We extend this account, applying it to forms of healthcare-related reasoning which are characterised by the need for wise decision-making. We then go on to explore some of what clinical wise reasoning may mean, concluding with a case taken from psychotherapeutic practice.

Self‐esteem discrepancies and defensive reactions to social feedback

Recent research has provided increasing evidence that discrepancies between implicit and explicit self‐esteem (SE) are related to defensiveness. However, only one pattern, called fragile SE (a combination of high explicit and low implicit SE), has been the focus of research so far. Relatively little attention has been paid to the second possible SE discrepancy (low explicit/high implicit). We propose that both types of discrepancies are maladaptive, because they indicate a lack of integration in self‐representation. We conducted two studies on the correlates of discrepant SE in the sphere of defensiveness. We hypothesized that persons with discrepant SE exhibit more defensive behaviour than individuals with congruent SE. In two student samples, explicit SE was measured by means of the Multidimensional Self‐Esteem Scale. Implicit SE was measured with the Name Letter Technique (Study 1) and an Implicit Association Test (Study 2). In Study 1 (N = 102) we examined effects of implicit and explicit SE on defensive reactions to ambiguous statements. For this purpose, we adapted the Ambiguous Statements Task (AST, Tafarodi, 1998 ), a procedure that measures participants' tendency to interpret ambiguous expressions in a positive vs negative manner. We found that the combination of low explicit SE and high implicit SE was associated with a more positive interpretation of the ambiguous statements. Study 2 (N = 87) investigated the effects of discrepant SE on reactions to SE threat in an experimental setting. The time participants spent reading positive or negative social feedback was used as an unobtrusive measure of defensiveness. We found that people with discrepant SE went through the negative feedback faster than people with congruent SE. In sum, the studies provide converging evidence that both kinds of discrepancies between implicit and explicit SE are related to defensive behaviour.     

Consumer Wisdom: A Theoretical Framework of Five Integrated Facets

We establish a parsimonious theoretical framework of consumer wisdom based on five mutually reinforcing psychological facets. Our research draws from wisdom literature and a set of 31 phenomenological interviews with informants who were identified through a multi‐stage nomination process. The five facets of consumer wisdom that emerged are Intentionality, Contemplation, Emotional Mastery, Openness, and Transcendence. Together, they comprise a data‐grounded, aspirational model of consumer wisdom—for researchers as well as consumers—to understand, maintain, and improve personal and collective well‐being. We discuss the implications of the framework and directions for future research.     

Do negative implicit associations indicate negative attitudes? Social explanations moderate whether ostensible “negative” associations are prejudice-based or empathy-based

The present work challenges the idea that implicit evaluative associations with outgroups necessarily provide information about negative or prejudiced attitudes. We argue that the manner in which one explains outgroup status and action shapes whether one's implicit “negative” associations are prejudice-based or empathy-based. Four studies are consistent with this possibility. Study 1 suggests that whereas implicit “negative” associations are predictive of negative explicit attitudes among those who reject external explanations for African American status and action, such implicit “negativity” predicts positive explicit attitudes among those who endorse external explanations. Study 2 provides experimental evidence that the provision of external explanations results in the formation of implicit “negative” associations that are predictive of compassionate responding. Study 3 provides more direct support for the idea that implicit “negative” associations are empathy-based among external explainers by showing that such “negative” associations are positively correlated with a measure of dispositional empathy-proneness. Finally, Study 4 demonstrates that IAT “negativity” is associated with automatic activation of empathy-related associations among those who strongly endorse external explanations. Discussion centers on the importance of considering factors—such as social explanations—that may moderate whether implicit “negativity” is prejudice-based or empathy-based.     

When does self-reported prosocial motivation predict helping? The moderating role of implicit prosocial motivation

In three studies, we tested a motivational model to predict different types of helping from an interactionist, dual-system perspective. We argued that helping behavior is determined by the interplay of two distinct motivational systems: the explicit (i.e., conscious) and the implicit (i.e., unconscious). In line with previous research we expected that explicit prosocial motivation relates to helping, and additionally proposed that depending on the type of helping this relationship is moderated by implicit prosocial motivation: For planned helping, explicit prosocial motivation is a sufficient predictor, regardless of implicit prosocial motivation. For spontaneous helping, on the other hand, the effect of explicit prosocial motivation is moderated by implicit prosocial motivation, and only predictive when also implicit prosocial motivation is high. Study 1 (207 Dutch participants, M _age  = 51.7 years; 51.7 % female) with self-reported willingness to help as dependent variable confirmed that planned helping was determined by explicit prosocial motivation, whereas its effect on spontaneous helping was moderated by implicit prosocial motivation. Study 2 (193 U.S. participants, M _age  = 35.2 years; 64.2 % female) with real-life measures of planned help confirmed the hypothesized main effect of explicit prosocial motivation. Study 3 (73 Dutch participants, M _age  = 20.8 years; 68.5 % female) with a real-life measure of spontaneous helping confirmed the moderating role of implicit prosocial motivation, as the effect of explicit prosocial motivation on helping was only significant for individuals with high implicit prosocial motivation. We argue that considering implicit prosocial motivation provides an overlooked avenue for a more systematic investigation of helping.     

智慧的特质论与状态论：分歧、统整与新解

特质论与状态论之争是智慧研究领域新兴的热门话题。特质论认为智慧是稳定且不易干预的人格特质;状态论认为智慧是一种相对容易波动的心智状态,短期内可以改变且容易受外在情境的影响。基于人格心理学研究的“密度分布说”则为特质论与状态论之争提供了系统的整合模型。受此启发,本研究在以往理论的基础上提出“特质-状态正态分布假说”,旨在进一步补充完善“密度分布说”并为特质论与状态论研究提供新的理论视角。未来研究仍需结合多种智慧测量手段,加强纵向追踪研究,探索智慧本质观与密度分布说的关系,开展相应的跨文化研究。     

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.     

The Getting and Losing Wisdom

SUMMARY

The role of aging and culture in the attainment of wisdom is examined m this chapter. The concept of wisdom m industrialised societies is briefly explored. It is argued that both biology and culture can be positive or negative factors m the capacity of a person to be “wise.” It is concluded that, for many, the negative impact of biological factors of aging are overwhelming, but, for a few, aging enriches their insight.     

Congruence Between Implicit and Explicit Motives and Emotional Well-Being: The Moderating Role of Activity Inhibition

The current research tested the hypothesis that activity inhibition–conceptualized as the degree of restraint an individual exercises over emotional and motivational impulses–moderates the association between congruence of implicit and explicit motives and emotional well-being. Congruence of implicit and explicit motives was expected to be related to a more positive well-being among individuals low in activity inhibition, but not among individuals high in activity inhibition. Two cross-sectional studies (Study 1: N=72; Study 2: N=147) were conducted to test this hypothesis. Both studies found the predicted pattern of results for achievement motivation, demonstrating that congruence of implicit and explicit achievement motivation was related to a more positive mood only for participants low in activity inhibition. There was no evidence of congruence effects for affiliation motivation.

On the Road to the Unconscious Self: Understanding when People Gain Self‐knowledge of Implicit Disgust Sensitivity from Behavioural Cues

On the basis of an integration of dual‐process models of information processing and the lens model framework of person perception, we conducted two studies to investigate whether self‐perceivers could detect their implicit disposition from video feedback of behavioural cues and whether these cues were used for explicit dispositional inferences under conditions that maximized the presumed self‐perception process. Using an approach that differed from previous research, we used the following: (i) a more detailed and stepwise self‐perception procedure; (ii) a specific explicit measure compared with a global explicit measure; and (iii) disgust sensitivity as a domain with clear, unambiguous cues and an assumed low self‐presentation bias. The results from two studies (N = 117 and N = 130) on disgust sensitivity provide the first evidence for the assumed process with regard to bodily reaction cues but not with regard to facial expression cues. These novel findings suggest that people can get to know their unconscious selves better if supporting conditions are met and the right behavioural cues are attended to. Additional boundary conditions of this self‐perception process were investigated using display rules and need for closure in Study 2. Copyright © 2013 John Wiley & Sons, Ltd.     

勿以善小而不为：正念与智慧——社会善念与观点采择的链式中介

基于正念的去自我中心机制,提出正念可通过观点采择与社会善念的链式中介对智慧产生正向效应的假设,运用问卷横断自评、正念干预和社会善念的操纵等多种方法从特质与状态层面进行验证(总样本量为909)。研究表明,特质层面的正念与社会善念、智慧两两正相关,可正向预测社会善念与智慧,并验证了社会善念的中介作用(研究1);从状态层面发现正念干预能在短期内有效提升个体的状态社会善念与智慧推理水平,再次验证社会善念的中介效应(研究2);受到操纵的社会善念也能够提升正念对智慧的正向预测效应,不仅验证了社会善念中介作用的稳健性,也验证了社会善念与智慧的因果关联,同时,观点采择与社会善念的链式中介作用也得到了研究结果的支持(研究3),即具备特质正念或进行正念练习时体验状态正念的个体,更易运用观点采择能力,在人际互动中表现出善意关注,由此作出考量他人的智慧决策。     

Wisdom and abiding interest: Interviews with three noted historians in later life

This article explores the connections between wisdom-related attributes and abiding interest and draws upon material from interviews with three eminent historians in later life. It is proposed that one characteristic of wisdom, namely, the coordination of affective/attaching and cognitive/detaching modes of processing information, is related to abiding interest or the ability to self-regulate attention in a way that promotes lifelong learning. The article (a) reviews pertinent constructs in the literatures on adult development and wisdom; (b) presents selected excerpts from in-depth interviews; and (c) concludes by discussing the developmental implications of the ideas presented.